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In this volume, continuing the subject dealt with in 
"The Conquest of Death," the Author treats of The 
Action between Brain and Body — Man One 
and Indivisible — Man's Destiny in his own 
Hands — The Power of the Life Principle — 
From Selfishness to Selfhood — Expectation 
— Doubt — A Conquest of Fire by the Human 
Body — Thought as a Force— The Develop- 
ment of Will — The Will is the Individual 
— The Uses of Beauty, etc. 

[ Ready Shortly. 



Containing Chapters on Courage — Length of 
Life Increasing — Life Expressed in Action 
— Believing — How to Grow — The Substan- 
tiality ok Thought — Mental Science the 
true Interpreter of the Bible — Man a 
Magnet— Whatever is, is Right, etc. 

(/« the Press. 



§h Vorld, stock as <l# have give 


Conquest of Death 


Author of "Home Course in Mental Science," 

"The Search for Freedom," "The Conquest of 

Poverty," etc. 

' Out of the night that skelters me. 
Black as the pit from pole to pole, 
I thank whatever gods there be 
/■\>r mv unconquerable soul." 





PS 4c. 


THE strangeness of the title of this work, 
" The Conquest of Death," will doubtless prompt 
some, into whose hands it may chance to fall, 
to lay it down without reading ; for the con- 
quest of death, they say, is impossible. Yet, 
who knows if it be so or not? 

The Author of this work has discovered that 
the conquest of death is altogether within the 
law, and has sought herein to give some reasons 
for her belief, which she knows to be worthy 
of the highest consideration of all the people. 


To think in the old ruts is to remain in 
the old conditions. 

To think expansively is to grow endlessly 
in the direction of freedom and happiness. 









EXPERIENCE . . . . . 1 9 


DEATH ...... 26 


OF DEATH . . . . . 41 














TION BY FEAR . . . .148 



WORLD . . . . . .178 



To many, probably the majority of people, 
the question, " Can death be overcome ? " will 
appear a foolish one, and a person a foolish 
person who would, in seriousness, ask it, 
expecting a serious answer. Yet the question 
has been asked in all seriousness by some of 
the greatest minds the world has known, and 
one whom the Christian world regards most 
highly has answered it affirmatively, if not 
with absolute directness. He said, " The last 
enemy that shall be overcome is death." 

Where is one to whom has been given 
rightful authority to interpret this saying of 
St Paul as meaning other than what he says 
— that when man should have overcome all 
other enemies, should have learned the law of 
the lightning and have harnessed it ; when 
the winds and the waves had become his 
servants, and did his bidding ; when on land 


and on sea man commanded the forces in 
nature, and was master over the elements, 
which, in his more ignorant state, he conceived 
to be engines of the gods, who used them in 
their anger for his destruction — who has 
authority or where is the reasonableness in 
saying that Paul did not mean to express that 
when man had thus far conquered he should 
also conquer death ? I insist that the language 
quoted can, in reason, be given no other mean- 
ing, and has been otherwise construed simply 
because the mass of humanity has been unable 
to conceive of the possibility of immortality 
in the flesh, and so has been compelled, since 
it felt that it might not reject the saying, to 
attribute to it a meaning other than that 
which it was evidently intended by its author 
to convey. 

Death is everywhere and universally under- 
stood to mean the dissolution of a bodily form. 
Where form does not exist there can be no 
dissolution, no death. It is absolutely certain, 
then, that when the apostle used the word, he 
did so because of the meaning which attached 
to it, and must, therefore, have meant one of 
two things — either that men would eventually 
learn the law by which life could be perpetu- 
ated in these bodies indefinitely, or that there 


existed spiritual bodies which were subject to 
dissolution and death, but which might be some 
time, though they were not yet, able to over- 
come death. 

This latter supposition, that the spiritual 
body, of which the theologians make so much, 
is subject to death, is altogether antagonistic 
to the teachings of every religious organisa- 
tion founded upon the Bible ; and, since there 
are but two horns to the dilemma, it is to be 
hoped that in deciding between them theology 
will accept the former and concede that which 
is altogether the most reasonable ; namely, that 
Paul intended to be understood as referring 
to our present fleshly bodies when he said 
death should finally be overcome. 

The writer of this is not a theologian — not, 
at least, in the commonly accepted meaning 
of the word. She does not believe that all 
wisdom resided in those men who lived two 
thousand years ago, or that it died with them. 
She does believe, however, that there were 
minds in those days, as in more recent times, 
whose grasp of natural law so far exceeded 
that of the mass of humanity as to make their 
utterances unintelligible to other than the very 
few. The same condition of things exists 
to-day, though in a much less marked degree, 


the general diffusion of knowledge and the com- 
mingling of men and of nations having lifted 
the race to a plane so much above that upon 
which it stood two thousand years ago, as to have 
gone far toward obliterating the line between 
the most illumined of minds and the man)-. 

But, though the line of demarcation is less 
distinct, it still exists, and exists largely 
because of the tendency of the race to cling 
to old ways and old habits of thought, reject- 
ing the new, simply because it is new, and 
which, because it is new, appears strange and 

The tendency toward investigation, due to 
the wonderful discoveries and inventions made 
within the last half of the century, has, how- 
ever, so increased in all directions and among 
all classes — even the most stubborn adherents 
to ancient lines of thought — that no one need 
longer fear being considered mad who advances 
a new idea, provided he can sustain his pro- 
position by a fair show of fact or logic ; and 
it is because of this fact that I anticipate at 
least a respectful and thoughtful considera- 
tion of my work at the hands of the public. 
Conceding that I am off main-travelled roads, 
I yet insist that I am not only travelling in 
the right direction, as designated by the com- 


pass of reason, backed by logic, and not 
unsupported by fact, but that the way has 
been blazed by others who have preceded me 
in other centuries. I would not have it under- 
stood that I care very greatly whether anybody 
has ever passed along this way before, for I 
do not value truth because of its long residence 
among men ; but I wish to give credit where 
credit is due, and, further, I am not above 
quoting precedent, if thereby I can gain a 
more attentive audience. I believe most 
sincerely that heaven is a condition, and not 
a place, and that it cannot be attained while 
the fear of death exists ; death, which is 
nothing less than the removal by force, and 
without their consent, or of that of their 
friends, of human beings from all their associa- 
tions and interests just when they are best 
prepared to be of most service to themselves 
and to the world. 

If the reader likes, he may consider these 
writings as a protest against such a condition 
of things ; but I would wish him to first ask 
himself if he is satisfied with such conditions, 
and if he knows as an absolute certainty that 
the power through which he came to exist as 
an individual is incapable of continuing, or has 
any settled objection to his continued existence- 


The author of this work believes it entirely 
possible for the human race to overcome death. 
She believes that Jesus believed it, and that 
both before and since his time there have 
been others who believed in and sought for 
the overcoming of death, and that it will yet 
be attained. That it has not been is no 
argument to prove that it will not be. A 
very great many things that have not yet 
been proven will be some time. We knew 
little about steam or steam-engines, electricity 
or magnetism, or sound waves or the ether a 
century ago. And the most we now know 
about some of them is that there is much 
more to be learned than we yet know. We 
are only just beginning to get under the 
blanket beneath which Nature has hidden her 
secrets ; just beginning to learn a little some- 
thing about her and about ourselves. We 
are her children, the eldest and best beloved 
of our mother — the immortal, the deathless. 
Shall she not impart the secret of life to us, 
if by diligence in searching and faithfulness 
in obeying we prove worthy ? 

Most implicitly do I believe so. 

When I say I believe it possible to overcome 
death and continue to live in our bodies, I do 
not mean that our bodies must, necessarily, 


continue exactly as they are. It is reasonable 
to suppose that they will gradually refine and 
become more beautiful, and that other senses 
than the five we now possess will develop, and 
men become more perfect in every way, 
physically, mentally and morally. This will 
be a growth, as all things else are, but growth 
will be much more rapid, though endless, when 
the fear of death has been removed through a 
knowledge of the law whereby life may be 
sustained indefinitely. 



If we are to give credit, as I suggested, to 
those who before us sought to blaze the way 
to continued existence in our present bodies, 
we must begin with the author of the Book of 
Genesis. Turn now to that book of the Bible, 
and read that man was, according to the account 
there given, created immortal ; that for eating of 
the forbidden fruit he was condemned to die. 
Death must here refer to the body ; if not, then 
it could only mean annihilation — the absence of 
any future life whatever. If this latter con- 
struction be put upon it, it would utterly 
annihilate every proposition put forward by 
the theologians, and remove every stone of the 
foundation upon which rests the Christian 
church ; nor would the Mohammedans fare 

It would mean the rankest of materialism ; 
for, if to die meant the death of what remained 
after the dissolution of the body, there could 
be nothing upon which to base a theory of 



salvation, since there would be nothing to save. 
Hence, when it was said to our first parents (as 
reported in Genesis, chap. 2, v. 17), "But of the 
tree of the knowledge of good and evil, thou 
shalt not eat of it, for in the day that thou 
eatest thereof thou shalt surely die," it must 
have referred to the death of the fleshly body. 
If he did not eat of the tree of knowledge of 
good and evil — that is, if he did not violate 
the law of his being, and so become conscious 
of being out of harmony with it, he would 
continue always to live ; if he did do this, he 
would die. 

I am not now arguing the inspired character 
of the Bible, nor do I intend to do so in any 
part of this work ; let that be as it may, and 
let each student of it judge for himself. 
Whether it is divinely inspired or not is not 
a vital issue in this connection. Neither is it 
of vast importance that we agree as to who 
wrote the Book of Genesis, or when or where 
it was written. What I am seeking to point 
out is, that whoever the author may have been, 
and whether divinely inspired or not, he con- 
ceived man to have been possessed, at his first 
appearance upon earth, of the power to con- 
tinue in the body indefinitely ; that he lost this 
power through ignorance or failure to obey the 


law laid down for him ; that thereafter he could 
have regained immortal life in the body and 
become as the gods, had he but eaten of the tree 
of life — i.e. gained such knowledge of the law of 
his being as would have put him in harmony with 
the one universal life. Put into plain everyday 
language, the Bible statement is that in ignor- 
ance man violated the law of life and became 
subject to death ; but that if he had known 
more ; if he had known enough to eat of the 
tree of life, which would have been to come 
into an understanding of the law of his being, 
he could have continued in the body as long 
as he wished, and could then have shaped 
things to his liking, as the gods were supposed 
to do. 

That this is the thought which the authors 
of Genesis intended to convey is made doubly 
apparent, when we consider the fact that no- 
where in the Old Testament is it made clear 
that its authors believed in an existence of a 
soul after the death of the body. This being 
the case, there is no other possible construction 
to be put upon the language in Genesis other 
than that its authors, whether inspired or not, 
conceived it possible that men might acquire 
the knowledge which should enable them to 
command the life forces, and so continue to 


live in their present bodies as long as they 

The authors of the Old Testament, then, 
were the first to suggest the possibility, if 
not to point the way, to immortality in the 
flesh through a victory over death. That 
Jesus of Nazareth believed also in immortal 
life in the flesh is evident in the restoration 
to life of Lazarus and others, and in declaring 
that he himself would return to life (restore 
life to his body) on the third day, and in the 
repeated healing of diseased bodies, which, if 
not healed, must speedily have succumbed to 
the disease by which they were affected. 

And now I wish to ask the reader's thought- 
ful consideration of this proposition. I ask it 
because of the magnitude of the interests in- 
volved, and because I believe that any who 
may have read thus far will have become 
sufficiently interested to, at least, be willing 
to give the author a hearing, and the subject 
of which she treats a thoughtful consideration. 

The question I wish to ask is this : If by 
any purely mental process health can be re- 
stored to a diseased body, is it not reasonable 
to suppose that the process can be continued 
indefinitely, and health, which means continued 
life, made permanent ? In other words, if there 


is a law by the application of which disease 
may be eliminated from the system for a time, 
may it not be that the effect can be made 
continuous, and disease prevented from ever 
causing the dissolution of the body? 

I do not forget that many — perhaps most 
people who believe that Jesus really did heal 
the sick — believed that he possessed miraculous 
powers ; but I would call the attention of all 
these persons to his assertion that those who 
believed on him, or as he did, should do greater 
works than he had done. If he had considered 
his acts as outside of natural law, and due to 
some special relation which he bore to Godhead, 
he would not have declared that others who 
bore no such special relation should do greater 

Let us be logical. The interests at stake 
are the greatest possible to conceive of, and 
no one among us can afford to do less than 
to bring to bear the best reasoning power of 
which he or she is possessed. Jesus did not 
claim to heal the sick by a power which might 
not be attained by any one who would follow 
his instructions, and he did say that others 
who should come after him should do more 
than he had been able to do. 

Again I ask, if there exists a law by which, 


through purely mental processes, and without 
the use of drugs, diseases of the body can be 
removed, does it not follow logically that when 
we have a fuller understanding of the law by 
which this is done, we shall be able to remove 
all disease and continue life in the body in- 

Dismissing as not vitally essential to the 
matter in hand at this moment the question 
of whether or not Jesus healed through an 
understanding of natural law, or by virtue of 
a special relation to a supreme power, I appeal 
to the ten thousands of living witnesses — people 
who are alive to-day because they have been 
healed by mental processes purely, after all 
efforts at healing by drugs administered by 
the most noted physicians had failed ; I appeal 
to these witnesses to prove the existence of 
the law for the healing of disease, and claim 
that in their evidence is conclusive proof of the 
existence of a law, which, if understood and 
applied, will annihilate disease and give the 
victory over death. 



I AM far from being alone in my search for 
immortal life in the flesh, or in faith that it 
can be accomplished, though all who search 
and hope have not the courage to declare 
their purpose. Eminent physicians talk of 
" increasing the tenure of life in man," and 
of " a renewal of youth " after old age shall 
have stiffened the joints and lessened the 
flow of the vital forces. To-day, as I laid 
aside my pen to scan the papers I found in 
two dailies of wide circulation and influence 
a half page in each devoted to accounts of 
declared discoveries, by a noted professor, of 
a lymph that is to renew youth in age, and 
extend the span of life from three-score and 
ten to many times that number of years. 
This professed discovery is treated by the 
great journals of the land with respect, as 
being a thing that their editors conceived to 



be possible. They do well to give such en- 
couragement. Every honest searcher after a 
knowledge of the hidden laws of being is 
worthy of commendation and support, how- 
ever mistaken he may be in his conclusions, 
or however misleading the clue which he 
follows. As in ancient times all roads led to 
Rome, so, in science, all research leads in the 
direction of ultimate truth. The victory over 
death will never be gained through the in- 
troduction into the circulation of the blood 
of any lymph or other fluid or solid ; but 
investigation and research bring an increase of 
knowledge, and every advance in knowledge 
brings us one step nearer the truth. 

We concede to lymph and to drugs a 
character, an individuality, and the authority 
which individuality implies. Individuality, 
whether of the lowest or the highest form, 
implies character ; implies it in the rock as 
certainly as in the man. The character of 
any certain drug is the same always, but its 
relation to, and power over, other individualities 
vary, as the mental characteristics of individuals 
vary ; hence, the improbability of a science of 
medicine. Prof. Metchinkoff, or another, may 
discover a lymph or a drug that will have 
the effect of helping to sustain life in human 


bodies beyond the present average of years ; 
but nothing except an understanding of the 
law, and a coming into harmony with it, by 
which means it is possible to command it, 
will ever enable man to continue existence in 
the body at will. These men are not wiser 
in their day and generation than was Ponce 
de Leon in his. They seek for the elixir of 
youth at the same fountainhead. The only 
difference between the de Leon of 15 12 and 
these searchers of 1900 for lymph, is that these 
seek to produce what he sought to find — a 
combination of material substances possessing 
the power to remove the effects of old age. 
They search amiss, yet do they approach the 
truth, who seek through physical means to 
preserve the physical body. For in the last 
analysis the physical is one with the mental ; 
and through searching they will arrive at the 
great truth that, though one in essence, yet 
is the physical but the visible expression of 
the mental, which latter is the overseer and 
rules ; and to it, and not to the physical, must 
the appeal be made for the renewal of youth 
and the conquest over old age and death. 
That this is true we have demonstrated again 
and again by actual test. That it is true can 
be logically demonstrated to any one capable 


of deducing a logical conclusion from a pre- 
sentation of self-evident facts. 

For example, the rock crumbles beneath the 
action of the elements and becomes soil ; slowly, 
but certainly, the soil becomes soluble, and is 
drawn into the life of the vegetable whose roots 
have found lodgment and a home in its depth ; 
the vegetable is consumed by man and goes 
to form the tissues of his body, including the 
brain, which evolves thought, as a flower gives 
off perfume ; is consumed in thought much as 
the body is wasted by physical exertion. By 
a perfectly natural process the rock has evolved 
into the finest and most powerful element 
possible to conceive of, proving beyond pos- 
sibility of mistaking that the physical is in 
essence one with the mental. And as of the 
rock, so of every other material object per- 
ceived by the senses, including drugs of what- 
ever character or class. They all possess 
character, but it is of the crudest, and becomes 
nil when brought into collision with the finer 
forces on the mental plane. The highest 
controls by virtue of being highest. If this 
were not so, then there could be no progress, 
no growth. If the lowest had power to com- 
mand the highest, then, indeed, would the race 
be without hope, and utter annihilation and a 


dreamless sleep be of all things most desir- 

But it is not so. The higher forever 
dominates the lower ; and the preservation, 
indefinitely and at will, of the coarser elements 
of the body through the action of the finer 
the mental, is possible of accomplishment. 



I HAD written a good many pages in this book 
— not those which appear at the beginning as it 
is at present arranged, but others further on — 
when a friend asked permission to read them. 
As he was a man whose literary ability I 
greatly respected, I gave him the manuscript. 
When he returned it he said, " You must not 
make this a heavy book. You know that it 
is to be the book of life, and, therefore, it must 
be a live book." 

" But how ? " I asked. 

" You must write it from the standpoint of 
your own experience," he said. " Then you 
would put yourself in it, as well as your 

I hesitated. I am always somewhat daunted 
by the charge of egoism ; and one cannot in- 
troduce one's self into one's writings without 
being open to this accusation. 

Then I reflected a little while, and I said, 


" Surely there is nothing that holds the reader 
like the personality of the author. His ideas 
may be fine, but they are all the finer if he 
vitalises them by putting himself into them." 

I am not a person to treat lightly such a 
suggestion as my friend made. No one places 
more value upon the word " alive " than I do. 
If I read a book, it must be a live book, or I 
lose interest in it and cannot finish it. 

This aliveness is not only the great charm of 
books, but of everything else. Artificial flowers 
can be made quite as beautiful as the real ones, 
but who cares for them ? They are not alive ; 
they do not call out your affection. 

The one charm above all other charms, when 
I see a new face, may be expressed by the 
word " aliveness." Beauty and even superior 
intelligence dwindle into insignificance in com- 
parison with the look of vital power to which I 
am referring. After all, this look of vital power 
is beauty ; and it is intelligence, too ; so my 
comparison falls dead. 

I do not think I exhibited more vitality than 
other children when I was a child ; if I did, it 
was not in the ordinary way, for I never climbed 
a tree in my life, nor did any other Tom-boy 
act that I can recall. Indeed, if it shall ever 
be written of me, " She is the woman who 


conquered death in the body and thereby re- 
deemed the race," my biographer will have 
nothing remarkable to record of my youth. I 
was a responsible child, and was much trusted by 
my mother. But the best part of me was that 
I had no appetite for what is called the truth. 
I had the most marvellous imagination, and 
could not be impressed for any length of time 
with the actual condition of my surroundings ; 
but lived in air castles, of which I surely was 
as great an architect as ever existed. I can 
recall how, when my mother was scolding and 
threatening me with severe punishment, and 
sometimes administering it, I would be adding 
to the last chapter of some wonderful romance 
that was passing through my mind, so utterly 
absorbed in my thoughts as not to be aware 
of what she was saying or doing. 

I think that I was born without any con- 
ception of death, though the thought was 
engrafted upon my thought as I grew up. 
But this was because I was not old enough • 
neither was my experience ripe enough, to 
reason upon it. I did reason on it when I 
became older, and I cast the belief of its power 
entirely out of my mind. 

" What power is there in death," I said, 
" when death is not a power at all, but the 


absence of all power ? Life is power, and death 
is nothing but a contradiction of life." 

For years and years I puzzled my brain 
over this thought. I read the Bible, thinking I 
should find in it the sure way. I did not find 
it, for it is not there ; but I found many things 
that illuminate my way now, though they did 
not do it then. . I had to ascend to a higher plane 
of thought than I- had previously attained, in 
order to make a safe application of the things I 
found in it. 

The Old Testament interested me most, and 
it still does ; for truly it points to the kind of 
immortality that I have always been searching 
for — immortality in the flesh. In the meantime 
the years were doing their worst for me. I was 
growing old, in spite of the fact that I cherished 
my dream of ultimate conquest over the enemy 
that had, so far, submerged the entire race. 

During all these years which were passing so 
rapidly my ideas were dreamlike, and had not 
yet taken the form of an absolute determination 
to conquer death. I could see quite clearly, I 
thought, that the people were going on to the 
time when the)' would conquer death, but I 
placed this time far away off in the future — 
not knowing that the hour for the execution 
of a hope comes with the birth of the hope. 


So I kept reading the Bible and praying to 
the God of the Scriptures until my whole life 
became one unbroken aspiration for truth. I 
had been a church member, but got nothing 
from this experience except disappointment ; 
the heaven of the future was not the thing I 
was searching for ; just to think of my soul 
and its after-death salvation made me im- 
patient. " Others," I said, " may comfort 
themselves on a promise, but I will not invest 
my hope in that which requires me to yield up 
what I have, and desire to keep, for that which, 
even if attained, I may not find desirable ; for 
how could any reasoning creature really desire 
the heaven depicted by the orthodox clergy of 
fifty years ago? 

And yet I was in the dark about the final 
outcome of my ideas. I knew nothing of how 
they were to be executed, though I clung to 
them with the greatest tenacity, and tried many 
an experiment in working them out. 

At one time I was strong in the belief that 
the favourite disciple of Jesus was still living on 
the earth ; some words that Jesus spoke at his 
last meeting with John the Divine induced me 
to believe this, and I built up a theory about it 
that would read like a romance if I should write 
it out. 


My husband laughed at me for my beliefs, 
though I only told him a very few of them. 
I had no idea that he himself had imbibed 
them, until he came to me one day with beam- 
ing eyes, and brought a paper containing a 
strange theory concerning the power of the 
race to overcome death. It was founded on the 
Bible account of creation ; but, beyond show- 
ing me that there were others besides myself 
who were striving for the conquest of death, it 
did me no good. And yet it did me good in 
one way ; the circumstance itself revealed the 
fact that my husband was with me in the 
thought, though he had never admitted it. 
This strengthened me, and we got in the habit 
of discussing the matter together. 

I think I have never seen any one who dreaded 
death so much as he did, unless it was the little 
child we lost when she was only nine years old, 
and whose terror concerning it she must have 
inherited from her father. For my part, I did 
not have it at all. I have never met any one so 
entirely free from this fear as I have always 
been ; but, in spite of this absence of fear, there 
is no one living more determined than I am to 
overcome death. With me it is just as if the 
life principle itself kept pouring its vitality into 
me, and thus asserting itself through my body, 


whether I cared or not. And, in a sense, this 
was the case, only I did care ; I did recognise 
it, not only bodily, but in a dim way I recog- 
nised it intellectually ; and my salvation lay in 
this fact. At least, it will lie in this fact when 
I am saved ; and it would be difficult to con- 
vince me that I am not being saved at the 
present time. But for feeling my own power 
in the matter of conquering death, I would not 
now be writing this book. I am as sure that 
this power is vested in my brain and body as 
I can ever be of anything in the world. 



Ur to this time — I was fifty years old, or 
thereabouts — my search for eternal life was con- 
fined to persons and things outside of myself. 
I was constantly looking for some one who 
knew more on the subject than I did, in order 
that I might hitch myself to his ideas and get 
a free ticket, as it were, into the promised land. 
I had tried religion without success, and had 
besought the help of God until I grew to be 
ashamed of myself, feeling that God must be 
too tired of me to tolerate my petitions any 
longer. These words are not written irrever- 
ently ; they are absolutely true. We judge 
others, even those in the highest places, by 
ourselves, and I knew how it would be with 
me. Certain people in my experience, who 
had been dependent on me, and to whose 
borrowing and begging I had at first responded 
freely, but with whom, as the thing continued, 
I became first annoyed and then disgusted, 
furnished me with a reason for believing as 
I did. So it came about that I felt a little 



bashful in approaching the " Throne of Grace," 
and I finally quit it. 

But before I quit I had " searched the Scrip- 
tures " until I became convinced that they could 
do nothing for me, except in a general way. 
They showed me — so I believed — that they 
were the compendium of the best thought 
furnished by the world's greatest thinkers of 
an early age, on the very subject I was spend- 
ing my life investigating ; namely, the conquest 
of death, not in an unknown future life, but 
here on our own planet. I followed this idea 
through the various books of the Old Testa- 
ment, and saw how, by slow degrees, the feeling 
of postponement stole in upon the writers, until 
at last they concluded that they could not save 
themselves, but that sometime in the future, and 
as the result of a certain line of descent, a man 
would be born with power to conquer death for 
the whole race. When this idea became fixed 
in their minds, their hopes went away from 
themselves and centred in a time yet to come. 
This state of thought — this postponement of 
effort — was so ruinous that the lives of the 
people, from lasting many hundreds of years, 
dwindled to less than a hundred. The reason 
of this will be explained farther on, when I 
show the importance of having the thoughts 


and hopes that the body and brain generate 
express themselves in and through the body, 
instead of gadding away from their proper seat 
of action and leaving the body to starve. It is 
an unknown fact at this time that thought feeds 
the body, but this is one of the greatest of the 
new truths just beginning to dawn on the race. 

Recently, as it seemed to me, as I continued 
to read the Bible, the first idea held by the 
old thinkers, the idea that death in the body 
could be conquered, dwindled out completely ; 
and all their hopes now pointed to the future 
coming of the person on whom their salvation 
depended. Then Jesus came, and though his 
coming was not in the line of descent prophe- 
sied, this line being on Joseph's side and Jesus 
being the child of Mary, he was nevertheless 
accepted by enough of the people to become 
a great character of history, and to project his 
influence two thousand years into the future. 

It is my belief that Jesus taught, as nearly 
as he dared, the conquest of death in the body. 
He realised that the faith of the old prophets 
and seers had departed, and he knew the 
savagery of the people too well to try to change 
their opinions by any sudden declaration of 
his belief. And yet there are times when his 
belief comes out in his sayings. For instance, 


when he was preaching in the Temple and the 
Jews said to him, " Our fathers taught different 
from this," Jesus answered, simply, " Your 
fathers are dead." It was equivalent to saying, 
if your fathers had taught what I teach, they 
would have been alive to-day. 

The account of the life of Jesus is too brief 
to give any fixed opinion of him or his views. 
I have my own opinion, which I shall give. 
All down the ages there have been men who 
thought themselves favoured of God, and who 
believed that they could build up a kingdom 
of which they would be the head. Some one 
has written a book called " The Sixteen Cruci- 
fied Saviours." The history of any one of these 
would stand for all of them. They were all 
the sons of virgins, begotten of God ; and, if 
I am not mistaken, every one of them was 
murdered for his opinion's sake. An account 
of one is an account of all, which is a fact 
to shake the faith of every person who prefers 
truth to fiction. 

Jesus claimed to be the person predicted in 
the Old Testament, of whom his biographers 
made such clumsy statements, as that he did 
thus and so that it might be fulfilled as 
predicted in the Scriptures, as if he sought 
the Scriptures to find out what he was to claim 


and how he was to act. Nevertheless, though 
it seems a contradiction, he had a certain 
amount of conviction regarding his claim, and 
the conviction grew constantly stronger as his 
power to speak the healing word that cured 
the people's diseases increased. I have no 
doubt he became a marvel to himself, and 
gradually established his claims in his own 
mind. His disciples believed in him in pro- 
portion as his belief in himself increased, until 
the full force of the entire number of them 
became an almost irresistible power among the 

When Jesus began to see unmistakably, as 
he thought, that he could overcome death, and 
when threatened and evidently in great danger, 
he refused to make an effort to escape, though 
he might easily have done so. When his 
disciples, who knew that the officers were after 
him, urged him to go away and thus avoid 
death, he said something like this to them : 
" Oh ! ye of little faith ; knowest thou not that 
my Father can send more than twelve legions 
of angels and take me from the cross ? " 

If these words mean anything, they mean 
that Jesus expected that which would justify 
his faith in his claims. They point unmis- 
takably to the fact that he was working 


a grand coup de main that would establish 
him at once and forever, in his own and 
the world's belief, that he was the Son of 
God and had a right to stand at the head of 
all men, the Saviour and King — the crowned 
Prince of Peace. 

We find still further confirmation of this in 
the last words he ever spoke. He had waited 
in agony for hours, and the help he expected 
had not come ; life was ebbing rapidly, and 
the end had almost been reached, when he 
cried out, " My God, my God, why hast thou 
forsaken me ? " 

It seems a strange thing that people do not 
see the truth in the Bible statement ; but the 
people are not doing their own thinking to any 
great extent. They are going to begin to do 
it very soon, and when they do, we shall see 
and know and do things that are now con- 
sidered impossible. 



In the last chapter I referred to the fact that 
in my search for an escape from death, I kept 
constantly looking for some person or persons 
who had gone farther on this line of thought 
than I had done, and who, therefore, knew 
more about it. I actually unearthed several 
fossils, each of whom had some idea to which 
he was married, and which never expanded 
beyond its then shape and size. One woman 
whom I met by appointment, after several 
quite sensible letters had passed between us, 
actually told me that she was the Virgin Mary, 
resurrected and appointed to save the race. 
Several experiences of this kind threw me back 
on myself for personal investigation. No one 
ever called me a fool, even though I made no 
concealment of my hopes. I talked my ideas 
to my neighbours, and made many converts 
among them, and was acknowledged as a leader 
in thought as far as I was known. People 



who themselves had quietly cherished the hope 
I had begun to exploit abroad came long 
distances to see me and hear what I had to 
say, and left me entirely convinced of the 
possibility of the thing, though I frankly ad- 
mitted that I did not know how it was to be 
done. I always declared that I was growing 
up to a knowledge of it, and that nothing in 
life could stand in the way of my discovering it. 

And nothing has done so ; and I have dis- 
covered it. 

Year after year slid by, and found me always 
a more interested searcher than before. Year 
after year I was compelled with greater force to 
abandon all hope of help from other people ; I 
was being turned home toward myself, and at 
last began to get a growing conviction of the 
fact that there was no help for me but in 

What a revelation this would have been had 
it come to me suddenly. But it could never 
have come in this way. It was a matter of 
brain development, and slow development, at 
that. How was it possible for a woman whose 
whole life had been enslaved by service to 
others, and who was crushed, as such women 
generally are, to have confidence in her own 
ideas, and to believe in herself as the discoverer 


of a truth that would bring salvation ; a truth 
that would light the world with the blessedness 
of undying hope ? It was not in me to think 
this, or even to accept the thought when others 
spoke of it who believed in me. It is true that 
— led away from all sense of personality when 
fired by the full scope of the idea — I would talk 
of it with such vitality as to bring conviction 
to nearly all who heard me. I talked with great 
fervour when aroused, but when alone, and the 
thought came to me that I — poor little I — was 
really and truly the leader in so tremendous a 
thing as that which was to conquer death in 
the bodies of the people, I would shrink from 
it and reject it ; reject the glory of it, even 
while seeing that it was true, and that every 
atom of my body and brain was full of such 
confirmation as I could not wholly disbelieve. 
But, though I could not disbelieve it, since 
it was born in me like the lily in the bulb, 
and was growing out of me just as the 
lily grows out of the bulb, I yet could and 
did ignore the sense of personality that would 
have forced the conviction of ownership upon 
me. I knew that an understanding of how 
to conquer death was in my grasp, and was 
unfolding more and more to my perception, 
but, while I cherished this great fact, I yet 


kept my thought from dwelling upon its great- 
ness ; or rather, perhaps, it was so big that 
my unaccustomed thought, not yet free from 
the world's old beliefs in the power of death, 
could not grasp it. 

I think I should have felt more com- 
fortable, in the circumstances, if some other 
person had been developing the idea, and I 
had been accepting it second-hand. I must 
say of myself that I had no desire to become 
famous ; there were certain things I wanted 
to do, certain problems I wanted to solve ; 
but it was not for popular applause that I 
was working. Indeed, I shrunk from notice, 
and, unless swept to the front by the force 
of my thought, I was always in the back- 
ground. As a child, I had shunned attention ; 
I was usually so busy carrying out my own 
ideas, or thinking my own thoughts, that I 
wished to be left alone. I am this way even 
now ; I am never lonesome, and I court 
solitude ; but if my solitude is broken in upon 
by pleasant people, I enjoy their company as 
much as any one. I am fond of people. All 
expressions of life are engaging ; but man, 
who stands at the head and represents the 
best of everything below him — what shall I 
say of him ? I am not satisfied to say simply 


that I love him ; I see in him such possibilities 
of unfoldment that I look upon him as the 
miracle of all time ; and he excites my wonder 
and stimulates my admiration to the highest 
point of grandeur. 

With this feeling about others (I may say 
all others, since even the most degraded tramp 
contains the seed of immortal growth) it is no 
wonder that I turned my thoughts inward upon 
myself, and began to admit to myself, in spite 
of my natural timidity, that I, too, was capable 
of everything that my mind could suggest to 
me as possible of attaining. 

I am sure that no one will look upon this 
as egoism or vanity, since I did not set myself 
up above others or value my powers above 
the powers of others. But I did begin to value 
my own powers in proportion as I discovered 
the powers of others ; for I could not help 
seeing that the race is a unit, and that the 
same law of vital force runs through us all, 
making us all brothers. And gradually I 
began to claim my own. I was growing into 
a proper sense of my own valuation. I was 
beginning to sec such strength in myself that 
I no longer desired to lean on another ; I was 
approaching a position of individualism ; and 
I say now, and shall prove it farther on, that 


strict individualism is the salvation of every 
member of the race, and that there is no 
salvation outside of it. It is individualism 
that conquers death. 

It is the insanity of egoism that causes 
men to claim that they are the specially 
endowed messengers of God to a dying world. 
There are several of these persons who are 
flourishing in a small way at this time, and 
making a good living out of their dupes ; but 
their influence is growing more and more 
limited as the process of individualisation in 
the people goes on. I can readily understand 
the situation ; there having been a time when 
I myself was so weak in self-confidence that I 
searched for a leader ; but with an under- 
standing of the law, the preposterous claims of 
these modern Christs became at once apparent. 
There are others who are yet in the condition 
that I once was in ; they are filled with the 
desire for something different from the old-time 
ideas about salvation, but have been taught 
from infancy to regard themselves as " creeping 
worms of the dust," unworthy of even decent 
treatment from the hands of the God who is 
supposed to have created them ; they are 
weak ; they must lean ; and the)' lean on any 
inflated, deluded, and deluding creature with 


sufficient egoism to publish his claims to the 
world. And so our modern messiahs make 
their appearance and flourish for a time before 
their course ends in such characters as Weary 
Walker and Dusty Rhoades. 

My mind being filled with thoughts relating 
to the subject of conquering death, I soon — 
without an effort — tested public opinion of a 
highly cultured order on the subject. I had 
left California by this time, and was living in 
Chicago and doing editorial work on a paper 
there. Of course, I found many acquaintances 
of a very superior degree of mental ability, and 
we discussed all the leading ideas of the day. 
My opinions on every subject except that of 
the conquest of death were kindly accepted by 
my friends, but they rejected the idea that 
eternal life could be achieved in this world, and 
especially at this time. Some of them were 
willing to accept the theory if its fulfilment 
could be put off a few hundred or thousand 
years, but none of them could be induced to 
consider the possibility of it in the present 
generation. These were educated people ; they 
were college-bred men, and their minds were 
stuffed full of what the world calls learning ; 
and "learning" is the fit name for it — it is far 
from being wisdom. 


It was here that I saw the difference between 
the natural mind and the mind that had been 
thrown out of its natural direction by filling it 
with what is called learning. In my previous 
association with the people of the little place 
where I lived, I found many original thinkers 
and reasoners ; minds that were not over- 
crowded with the rubbish of dead centuries, 
but fresh and vital and able to do original 
thinking. These were the minds I impressed 
with my ideas ; and when I contrasted the 
two different casts of mind as I have described 
them, I valued book learning less than ever. I 
had never valued it very highly. I wanted to 
delve down in the ground ; I wanted to get to 
the root of things and discover the cause of 
growth. I knew that I must find the law of 
growth or I would never conquer death. 

I have found it, and I shall make the whole 
thing so clear in these pages that a child can 
understand it. 

In regard to what I said about the indiffer- 
ence of my book-learned friends to my ideas 
concerning the conquest of death, I must refer 
to an experience that seems strange. It only 
required a slight acquaintance with a man or 
woman to find out just what reach of mind he 
or she possessed. In most people I soon came 


to a mental dead wall beyond which I could 
not go, and beyond which there would have 
been no use of going, because there was nothing 
there. Those persons carried within themselves 
the stamp of death ; they had not advanced 
far enough in ideal lines of thought to release 
the dead weight of the old. 

But there were other minds into which I 
could look down and down the perfectly clear 
depths, and find no obstacle to the upward 
moving current of life, which has its rise in the 
beginning of the person's individuality. These 
persons never rejected a thought because it was 
new ; they were always ready to consider it, 
and accept it if their reason confirmed it. 

From the intellectual capacity of some, when 
contrasted with this quality of luminosity of 
others, I perceived that a portion of the race 
had progressed far enough to throw off the 
incubus of disease and death, as soon as more 
knowledge should be evolved on the subject 
and that another portion of it had not. 



It was nearly twenty years ago that I severed 
my connection with the paper that I was then 
on and with the friends I made while there, 
and I have often wondered if these friends 
have relaxed their opposition to what they 
called my pet hobby. I doubt not that many 
of them have. The idea is no longer regarded 
as absurd ; it has become one of intense interest 
to millions of people. The interest in every- 
thing written on the subject is so great that it 
threatens to become a mania. Every city in 
America has its Century Clubs, and its Live-For- 
ever Clubs, and they have spread to the country, 
and the villages are discussing them. The books 
that have been written on this subject, and almost 
forgotten, have been revived, and new editions 
of them are on the shelves of the bookstores. 

There is the beginning of a groundswell of 

inquiry on the subject ; th> whole thinking 

public is slowly awakening ; and as it does it 

draws its hopes from the distant heaven of 



delusive promise to the prospect of present 
salvation. Who does not know that " a bird 
in the hand is worth two in the bush " ? and 
who is going to walk in the dark when once he 
has glimpsed the rising sun ? 

Introspection is a neglected art. If man 
would look within himself in his search for 
truth, he would gain more useful knowledge 
than all the colleges and all his travels through 
foreign countries could give him. 

Nay, more ; the man who goes outside of 
himself in his effort to gain wisdom bankrupts 
himself ; and the knowledge he acquires may 
delude, instead of leading him in the direction 
of highest truth. Nothing can possibly lead 
any man to a higher growth but the under- 
standing of himself. 

What is the most important thing man can 
possess? I answer, it is himself. And when I 
say himself, I mean his body, and not his soul. 
Men have been soul-saving for thousands of 
years, and all that time the body has been dying 
of neglect. 

Is the body of no importance, that we can 
afford to ignore it in this way? Is it true that 
the soul can exist without the body ? Who 
really knows anything about the soul ? And 
who does not know something about the 


body ? We, at least, know from observation 
and practical tests that the body exists, and 
that it is a very convenient thing to have ; 
we know that it is a machine or a combination 
of machines through which we transact all the 
business connected with life, and without which 
we would have no life on the terrestrial plane 
where we execute all the desires that make life 
worth living. 

That we know almost nothing of ourselves, 
our resources and undeveloped powers, is because 
for thousands of years we have devoted our 
time and talent to exploring the soul — or some 
imaginary thing we call the soul — to the utter 
neglect of the bod)', which there is no doubt 
about our possessing. Owing to this blunder 
we know almost nothing about our bodies, 
and absolutely nothing of our souls, in spite 
of the fact that we have claimed to know so 
much about them for so long a time. 

The soul — admitting its existence, which I 
am more than willing to do — is a secondary 
matter on our present plane of life ; we are in 
a world where bodies, and not souls, do the work 
which is necessary to be done, in order that 
our lives be protracted in the fulfilment of those 
desires which belong to the body, and which 
are essential to its existence here. 


We run this wonderful engine, the body, in a 
way that would shame a ship's captain in the 
command of his boat. The captain would want 
some knowledge of his vessel in order that 
he might control her properly and keep her 
from drifting at the mercy of wind and tide ; 
but man — who owns the greatest piece of 
mechanism in the world, a piece of mechan- 
ism that combines within itself every law of 
mechanics known and unknown — makes no 
effort to understand it, and has no conception 
of the hundredth part of its meaning, or of 
the thousandth part of its worth to himself. 

What it is that lies behind this mechanism, 
no one knows. What the " I " that is always 
speaking for itself may be, is a secret. Whether 
this "I," which says, " My body," is really the 
body's very self, or some unseen thing hidden 
in the body or behind the body, no one can 
tell. The assertion " I " stands for the man, 
and the " I " not only says, " My body," but 
it says, " My soul," also. Is the " I " one with 
the soul or one with the body? Or is it the 
intelligent union of both ? 

For my part, I believe that the " I " is all 
the soul a man has, and that it is the sum- 
total of the body's entire life ; its memory, in 
fact ; its record of all the bodv's transactions, 


and that it is one with the body, the body 
being the external expression of it. The " I " 
records all the experiences through which a 
man passes ; and if it takes note of these ex- 
periences and reasons on them, it becomes wiser 
every day. That the " I " says, " My body," is 
only a habit of speech, and does not prove that 
the body is one thing and the " I " another. 

It is because I perceive the truth of the 
above statement that I have grown into a 
conviction of the immense importance of the 
body. The body is the man, and the man 
is adapted to the place he occupies now ; his 
body correlates the needs of his life here, and 
this fact leaves the soul out of this treatise. If 
the soul is needed in another world, we will 
find it there. 

What is the greatest desire of the human 
being? Let us be honest with ourselves. It is 
not for the salvation of his soul. We desire the 
salvation of our souls if it proves impossible to 
save our bodies ; but first of all we want our 
bodies saved. The most delightful heaven the 
imagination of genius has devised does not 
allure us so much as the remnant of this bodily 
life with all its trials and sufferings. 

" All that a man hath will he give for his 
life." It has always been so, and with the 


growing refinement of the race it becomes 
more so. In the early history of the race men 
yielded their lives far more readily than they 
do at this time. Would a man of the present 
age die for opinion's sake, as the heroes of old 
once did ? No, he would deny everything in 
order to save his life, wisely thinking that life 
was far more valuable than opinion, as, indeed, 
it is. 

Life is above all things ; life right here, 
handicapped by our environments, and blurred 
in every conceivable way by our ignorance, 
is still more valuable than all else. 

In spite of the body's disabilities, and the 
pain that racks it, and the penury that starves 
it, we yet value it so much more than the 
prospective heaven of the future, that we will 
not end it voluntarily, though we might do so 
at the cost of a meal, and with less pain than 
an ordinary spell of indigestion. Does this 
mean nothing? Do not all things mean some- 
thing? I assert that the simple facts I am 
stating will prove to be the most important 
truths of which the mind can get any concep- 
tion, when once understood. 

The inherent force and determination which 
always point in one direction, which begin in 
the elementary life-cells themselves and increase 


with every step upward in race growth, have 
a meaning that no power of imagination can 
ever extend to its legitimate limits, for, indeed, 
it has no limits. 

This force and this determination are ex- 
pressed in the love of life in the body, and 
the avoidance of the body's death. They are 
manifested in every object in all the world. 
They manifest in the lowest forms no less 
than in the highest, as all persons must have 
observed many times. Turn over the half 
decayed piece of wood, and see with what 
hurrying fear the little creatures under it rush 
to safe places out of our sight. And the 
vegetables and trees also ; note with what 
tenacity of life they mend their broken limbs, 
and go on growing in spite of the most adverse 
conditions. Even the crystals and rocks strive 
to assume shapes and enter into conditions of 
greater permanency. 

It is the love of life — not of soul life, but 
of body life — and the hope of prolonging it 
that makes cowards of us all ; in fact, it is 
the love of life that prompts every action we 
ever will or can make. No principle within 
us is so strong as this. " All that a man hath 
will he give for his life." 

Looking through nature everywhere it is 


the same ; the one great desire, first of all, 
is for life ; after that come the minor desires. 
Often when it is necessary to kill something, 
my sympathy is so drawn into the effort of 
the creature to save its own life, that I become 
weak and faint and seem to partially die with 
it. At least, there is an approximation in my 
feelings toward this extreme point, and it shows 
how high my valuation of life is. 

Down through the ages all men have accepted 
— apparently without thought — the belief that 
death was an unavoidable thing ; they have 
accepted this belief in spite of their desire to 
live. I say all men ; yet, as I have pointed 
out, there have been exceptions, the writers 
of the Old Testament having unquestionably 
had faith in the power of the body to conquer 
death sometime in the future, if not in their 

The two facts — the desire to live, and the 
belief of the people that it is impossible to 
prolong life eternally in the body under pre- 
sent conditions — are at the foundation of all 
religions. P2very creed in the world has been 
projected by the human brain, because, first, 
the desire to protract life was an unconquer- 
able thing ; and, secondly, because it did not 
appear possible to attain it here. 


Suppose that men had seen the possibility 
of overcoming death here, and had gone to 
work to realise that possibility, would they 
have projected a place of future abode for 
themselves after this life was over ? It would 
never have been over ; then what need would 
they have had for a creed to save them in 
a hereafter? They would have laboured to 
strengthen themselves in the present ; to fortify 
and improve their external conditions, and to 
improve and develop the mighty tool for doing 
this ; the only tool any man ever owned or 
ever will own — his body. 

I have said that as the race refined death 
became a greater terror to it ; this is because 
man's increased knowledge of the body has 
rendered the body more sacred to him. He 
begins to perceive not only the uses of the 
body, but the beauty of it, and the happiness 
to be gotten through it, and his valuation of 
it increases with his knowledge of what it is 
worth to him ; of not only what it is worth 
now, but of what it would be worth under 
more favourable circumstances. His hopes are 
for his body ; his desires are centred upon 
its perpetuation. In proportion as his respect 
for his body increases, and his desire for the 
perpetuation of life in this world keeps growing, 


his concern for his soul and for the heaven of 
the future decreases. 

It is this direction of growth in the race, all 
pointing to farther development here and now, 
that is causing the churches to go empty on 
Sundays ; it is at the bottom of the complaints 
that the clergy are making, though they are not 
aware of it. The preachers are searching in a 
hundred different directions for the reason of 
the decline of religious influence, and because 
they have not yet looked in the right direction 
they have failed to find the cause. At a recent 
meeting in Brooklyn where man)- of the leading 
ministers of the country were in council, there 
were those among them who actually said that 
the indifference to Sunday service was the 
absence of fear of the devil and hell, which 
had become almost obliterated from the public 
mind ; and they advised taking up this old 
piece of idiocy, and again working it in order 
to get their churches filled. It also came out 
at this council that there were nearly five 
thousand Congregational preachers who were 
without charges. 

These facts are stated here in order to 
strengthen my argument concerning the growth 
in the race in its valuation of life in the body, 
and of its increasing indifference to the promises 


of a future heaven. The race is becoming more 
practical every day. It really does not know 
why it is neglecting the religious services upon 
which it was wont to give such regular attend- 
ance ; it only knows that the Sunday sermon 
does not interest it as the Sunday papers do ; 
and as the growing intelligence of the age has 
— unconsciously to itself — dulled its fear of the 
devil, it is not afraid to do what its inclination 
leads it to do. 

Loss of interest in the next world, which has 
come from an increased interest in this world, 
is responsible for all the complaints the ministers 
are making about the falling off of church in- 
fluence. Concentration is killing theology ; it 
is drawing the powers of the intellect to the 
work of the present hour ; it is bringing the 
scattered forces and the far roaming hopes 
home, and centring them upon what there is 
to do here in this world, and now. The 
visionary is doomed ; the practical has arrived. 



In looking back I now sec that a belief in death 
as a fixed and unalterable fact never had full 
possession of me. I doubt whether in a true 
sense it really has full possession of anyone ; 
for, while it seems real enough so far as the 
dying of other people is concerned, we rarely 
think of it as being an inevitable reality to 
ourselves. It always seems a far-off and 
shadowy possibility, but not an irresistible 
fate, such as a man feels it to be who is 
under sentence of death for some crime. 

And yet reason, so far as our reason is based 
on observation, tells us that death is as certain 
to come to us as to the condemned felon in his 
cell. And why are we so little disturbed by it? 
Is it because we anticipate life beyond the 
grave? The felon also anticipates this; and 
moreover his expectations for happiness in 
another world are usually as bright to his 
imagination as ours can be. Then why does he 
dread death while we do not? It is because 



he realises that to him it is inevitable, while 
we can never quite bring ourselves to do so. 

Our reason, based on observation, admits 
that it is inevitable. No person has ever 
escaped death yet ; but in spite of this fact 
there is some hidden impulse within us that 
denies the inevitableness of it. And this 
hidden impulse betrays the presence, deep 
down at the very foundation of individual 
existence, of some unseen spring of ever- 
present vitality, the discovery of which will 
overcome death. We feel it though we do 
not see it ; we know it to be true though as 
yet it has never been proved ; and there is an 
undefined something in man that exists more 
by feeling than by seeing, and so death is 
inwardly rejected, while verbally accepted. 

If man accepted the belief of death in even- 
part of his consciousness, in his inner as well as 
his outer self, he would feel about it very much 
as the condemned felon does. It would occupy 
his every thought and render him unfit for any 
effort in life, except a preparation for death. 
In short, the certain knowledge of coming 
death would be equivalent to present death, 
so far as the uses of life are concerned. 

But men are not expecting to die ; their 
lives prove it ; they are intensely interested in 


a thousand schemes of activity on the earth 
plane ; and they find their greatest happiness 
in bettering their conditions and in surrounding 
themselves with objects that are beautiful and 
pleasing. And these objects do surely give 
them happiness, which, even though it may 
be fleeting, stimulates them to greater efforts 
in the same direction, and ends in the further 
accumulation of treasures such as the clergy 
caution us against, and which certainly are not 
those we are requested to lay up in heaven. 
Everywhere and all the time in these latter 
years men are living more and more in the 
present ; and the wisdom of this has already 
borne results in the increase in the average 
length of human life, which is becoming greater 
every year. 

" Death is inevitable." Men almost univer- 
sally say this ; but their words do not touch 
their own convictions ; they do not excite any 
emotion within them. It is only when they feel 
its icy touch that they begin to have even the 
slightest realisation of it as applicable to their 
own cases. As soon as they begin to feel that 
death is impending, their fears are aroused and 
they seek to escape from it. 

That they do fear it and seek to escape from 
it is proof conclusive that there is a way of 


escape. There is no truth in the cosmic growth 
of the race more true than that every hope is the 
sure prophecy of its own fulfilment. 

No matter whether we take the evolutionary 
view, that man created himself, or the Scriptural 
view, that he was created by a personal God, 
the very fact that his hope stretches forward 
into the future is absolute assurance that the 
future exists, and that it exists for the purpose 
of fulfilling man's desires. This thought came 
to me before I had the intellectual grasp to 
follow it out in all its details, and thereby to 
prove it conclusively to myself. But I never 
ceased to believe and to trust it with all the 
force of my nature ; and it was my solace in 
hours that were dark as midnight. I accepted 
it as truth, never for a moment clouding it with 
doubt, even before I had followed it out to the 
absolute knowing. I felt that it was invulner- 
able, long before I found out why it was so ; 
long before my reasoning faculties were suffi- 
ciently awakened to understand it fully. There 
was the statement just as I have made it. 
Every hope is the prophecy of its sure fulfil- 
ment — a mighty and incontrovertible truth, that 
became a part of my brain structure and eventu- 
ally worked its way to externals, and left its 
impress upon every atom of my body. It took 


the form of a fixed principle that each succeed- 
ing experience confirmed, until I began to feel 
the power of a conqueror, and was lifted from 
a position of pitiful weakness and self-distrust 
to one of unswerving strength. In this posi- 
tion fresh vitality was generated by my body, 
which poured its power into my heretofore 
sluggish brain, until by slow degrees the whole 
problem of growth was unfolded. 

There is many another expression that helps 
to unfold the problem of growth or life, but 
not one of them struck me with such force as 
this. Every hope is the sure prophecy of its 
own fulfilment. 

And why ? Because hope is related to the 
thing hoped for ; this being so, it is inseparable 
from it. Suppose that there is a God that 
made us, and that He is great and wise and 
above all things good and true, then how would 
it be possible for Him — our Father — to plant 
a lie deep down in the first impulse of our 
individual lives, that would prove a most de- 
ceptive allurement, holding out promises that 
He never intended should be realised ? Could 
anyone believe in God and accept this fact? 

But suppose we reject the belief in special 
creation, and dwell for a moment upon the 
theory of evolution ; there will be no difference 


in results. If the life-cell, or the first principle 
of individualised life, whatever it may be, 
contains the essence that later, under higher 
development, expands into this hope, then the 
hope points to the time of realisation and to 
the conditions that will render realisation pos- 
sible, as surely as the grain of wheat planted 
in the ground will germinate and unfold itself 
until the full prophecy of its being is fulfilled. 

Hope, which is an expression of the law of 
growth in a man, cannot possibly point to that 
which does not exist. It always streams forth 
in the direction of the object which is correlated 
to it ; of the object which is its complement, 
and the acquisition of which fixes it in living 
substance as a new creation. 

The idea that projects life beyond the grave 
does not fully allay the fear of death ; nor 
does the promise of heaven, with all its attrac- 
tions, reconcile us to it. So long as even a 
modicum of the old vitality lasts, we prefer this 
troublesome and poverty-stricken world to the 
"spheres of the blest." It is only when the 
vitality is too low to permit further resistance 
to death that men, as a rule, become reconciled 
to go. To be sure, there are abnormal instances 
where men's imaginations have been so stimu- 
lated by descriptions of the world to come, 


that the\ r have let go the hold they had upon 
this one, and have seemed anxious to go. But 
we all admit that men, in such conditions, are 

We do not want to die — this is the plain 
fact. We do not want to die, no matter how 
hard life seems, or how enchanting the future 
is painted for us. We not only do not want 
to die, but we do not expect it. Death always 
comes upon us as a surprise. 

The race believes that it believes that an 
implacable and inexorable God has passed 
sentence of death upon it ; it also claims to 
justify God in having done so ; but its position 
is self-deceptive, and its actions contradict its 
assumed belief in God's power and wisdom. 
It is constantly seeking remedies by which it 
can thwart God's purpose in killing it ; and, 
deep down in the soul of it, it rests more hope 
in the power of a pill than in the power of God. 

It has its body tinker and its soul tinker; 
and it clings to its body tinker until hope 
deserts it, and then, in despair, it turns to its 
soul tinker. And when a loved one has 
passed through the veil and from out our 
sight, though we say, "He is happy now; 
he is in the bosom of God, and sorrow, sick- 
ness and death shall touch him no more," we 


weep and refuse to be comforted. And I say 
that it is not the mere pain of separation that 
wrings our hearts, for he might have gone to 
another country, or even to another planet, 
and if he had gone alive, we would not have 
felt as we do. 

And this feeling we have for him — what is 
it; and why is it what it is? 

Now, listen : It is the intuitive perception 
of a truth that has not yet been made apparent 
to our reasoning faculties. It is because death 
is a violation of some natural principle, with 
which we are not yet acquainted. And, be- 
cause it is a violation of some natural principle, 
some innate possibility of infinite value, hidden 
at present from our dwarfed perceptions, we 
are rent asunder by it, and cannot reconcile 
it with our long accepted belief that death is 
a blessing in disguise. It is human nature 
overturning human religion. 

It seems to me, judging by my own feelings, 
that if man actually knew that death was to be 
his doom, from which there was no possibility 
of escape, he would so dread the event as to 
make life one protracted horror, and would 
be prompted to hasten the thing in order to 
relieve himself from the thought of it ; just as 
men condemned to hang will hang themselves 


iii their cells to get the fearful catastrophe off 
their minds. 

The fact is, men do not anticipate death 
for themselves, whatever they may do for 
others. Undefined in their own minds, there 
remains fixed forever that intuitive perception 
of immortality, which belongs to the unchang- 
ing and undying life-principle of which they 
are the expression, or the visible manifestation. 

Undefined by themselves, I say ; so undefined 
is it, so misunderstood by them, and yet so 
potent that out of it, out of this simple, intuitive 
perception, this vague feeling of immortality, 
has arisen every theological creed ever yet 
projected for the perpetuation of individual 
life in another stage of existence. Thinkers and 
reasoners on this subject actually believe they 
have accepted as inevitable the death of the 
body, but they still hold fast, with unswerving 
tenacity, to the feeling of immortality which 
the)' find implanted in all men ; and they 
have, as a last resort, endowed each individual 
of the race with a soul that is supposed to live 
beyond the death of the body. This soul they 
have provided, out of their ample imaginations, 
with many and various modes of escape from 

Theology offers another world to us as a 


substitute for its unconquerable desire to live. 
It was the best thing that could be clone in 
the past, while man was so ignorant of the 
powers of his body ; but this ignorance is 
beginning to pass away, and the splendours 
of the heretofore misunderstood functions of 
the body are on the verge of asserting them- 
selves in a manner that will soon astonish the 

The belief in the power of death belongs 
to the unawakened intelligence of a baby race, 
not yet grown to even the faintest conception 
of what it is, or what it can do. 

Religion is but the pointing of infallible 
intuition, indicating the fact that there is a 
road through the untrodden wilderness of 
fast-coming thought, which experience must 
traverse, but which has never yet been traversed ; 
and which, when once traversed, will put an 
entirely new face upon our implanted belief 
in immortality. 

Man may possess a soul that lives beyond 
the body, and I hope and believe that he 
does ; but I know that he possesses a bod)-, 
and I know, and am proving individually, that 
this body possesses the power to conquer all 
its disabilities and save itself here, in the 
present world, and in the present generation. 



I AM familiar with the phenomena of spiritual- 
ism, and I will say that it — of all the theories 
extant — furnishes by far the best basis of belief 
in life beyond the grave. Spiritualism is not 
humbuggery. It is a genuine thing. Spirits, 
or what seem to be spirits, do make themselves 
visible to spectators under certain conditions. 
The only doubt concerning the matter is not 
in the genuineness of these apparitions, but in 
the character of them. Man)- a time, when 
entirely alone, they have appeared to me ; and 
at first I thought them veritable messengers 
from the other side. 

Later, I did not know whether they were 
genuine spirits of the departed, or thought 
images, projected by my own mind. Not that 
they were unreal, for they were not ; they 
were not pictures ; they were tangible shapes, 
and lasted for several minutes at a time ; but 
were they spirits? 

At this time the human mind begins to reveal 



itself to me as a mighty, but an unknown thing ; 
as the seed germ of a power whose possibilities 
no one has ever tested, or ever will entirely 
test, because its unfoldment must go on for- 

That the human mind is a great creative 
power I do know ; that its power to create is 
absolutely limitless I believe. 

By " creative power," I mean the power of 
making manifest the wonders that are capable 
of being manifested out of the unseen life- 
principle, the animating spirit of all creatures 
and all creations ; the possibilities existing in 
latency in the Law of Being, or the Principle 
of Life, or the Law of Attraction ; these 
wonders, which depend for their manifesta- 
tion upon individual recognition. 

The three terms, Law of Being, Principle of 
Life, and Law of Attraction — spirit of all things 
— are different modes of expressing the same 
thing. There are times when one of these 
modes of expression seems best adapted to 
convey my meaning, and times when the other 
modes seem best. But for this I would simplify 
the matter by using one of these expressions 
only ; and, really, it would be more strictly 
correct to do so ; but I have become so in the 
habit of using the three terms indiscriminate!}- 


that I must beg the reader's indulgence, and 
keep on with it. 

Individual recognition of a power heretofore 
existing in latency in the unseen spirit of life 
may be called a creation. The power to re- 
cognise is the power to create, if, by the word 
creation, we mean the making manifest that 
which has always existed, but has not existed 
for us, because our intelligence had not ripened 
to the point where we could see it. 

By recognition, then, the subjective power 
embodied in the life-principle, the spirit of all 
manifested creatures, becomes an objective 
creation, or use, or knowledge ; it becomes 
manifest or made visible. 

The spirit of all things is self-existent ; all 
truth already exists. The universe is a whole ; 
it is complete ; nothing remains to be added to 
it. It is the absolute allness of being. 

The word truth is another name for life. 
Man, in his individual capacity, is the recog- 
niser of truth. He correlates truth, or the 
principle of being, to the extent of his capacity 
to recognise it. By his recognition of it, he 
shows it forth in his person. A man is as he 
believes. This is so because he is all mind. 
The entire argument in favour of man's power 
to conquer death rests on the fact that he is 


mind — active, vital, undying mind — and that 
there is no dead matter, as has been supposed. 

All things which we call matter are re- 
solvable into one and the same element, as I 
conclusively proved in a former treatise, that 
element being thought, mentality, mind. Forms 
change ; the body may perish, but life, mind, is 

Man, being a mental statement, shows forth 
in his personality as much of the truth of being 
as he has the intelligence to recognise ; that is, 
as much of the power of truth, or the Principle 
of Attraction, as he can understand, he makes 
manifest, gives form to, in his person. It is by 
his power to recognise that he creates or gives 
form to that which always existed potentially, 
but was heretofore formless. 

Thus, in the absolute sense, there is no new 
creation ; in a finite sense creation is continu- 
ous, and will never cease. When men know 
their power it will be their privilege to forever 
make visible, in the objective world, the powers 
that exist in the infinitude of being, or the 
principle of life, in such form as they will. 

The human mind is constantly revealing new 
good, or new uses, or new knowledges, out of 
the Law of Being, simply by recognising them 
as possibilities to be attained. 


Thus, a faint conception of some power 
beyond that which has ever yet been mani- 
fested by any member of the race flits through 
a man's mind, only to be discarded as absurd 
and impracticable. But it comes again, and 
stronger ; and yet again, and more powerfully 
still, until he begins to give it credence. At 
this point his mind goes on exploring trips 
into unprospected realms of thought, and 
brings home much evidence to sustain him in 
his growing belief, until, at last, he knows that 
a thing, heretofore considered impossible, is 
possible ; and he goes to work and demon- 
strates it to others. We call his work a crea- 
tion, and in a limited sense it is a creation. 

The creative power is the power to recognise 
the possibilities for development existing in 
the spirit of life, or the Principle of Attraction ; 
it is a power vested in intelligence ; and it is 
by this power alone that nature, with man 
at its head, exists ; it is by this power that 
nature, with man at its head, is on the road 
of endless progression through an infinite realm 
of ever-widening possibilities. 

Life is thought to be dual, simply from the 
fact that it is both seen and unseen. On its 
unseen side there is the law of being, otherwise 
called the Law of Attraction, or the principle 


of life — the spirit of life. On the seen side 
there is this same law of being made manifest, 
individualised, personified, by its own recogni- 
tion of its powers of individualisation. 

All nature — every living form, everything 
that is visible or external — is intelligence ; it 
is that which has recognised the unseen moving 
power, or the Principle of Attraction ; and that 
which recognises is mind, or intelligence. 
Therefore, the whole objective universe is 
mind ; living, thinking mind, and not dead 
matter. All the substances we see or feel, or 
that in any way appeal to our senses, are 
mind, and not matter. Mind or intelligence 
ranges the entire visible universe ; it is real 
substance ; we handle it ; we weigh and 
measure it ; we cut it into lengths for building 
material ; we melt it and run it into bars for 
our railroad cars to run on ; our cars and 
everything we manufacture are made out of 
various conditions of the one substance of 

Mind, in its myriad forms, ranges every 
degree from solid iron and granite to the 
rarest ether. 

The diamond is one condition of mind ; the 
perfume of a rose is another condition of the 
same substance ; and thought is still another 


condition of it, and the most subtle and 
powerful condition that we know of. 

The most difficult task the metaphysician 
has to perform, is that of rendering apparent 
to the conception of the student the fact that 
mind or intelligence is an actual substance, 
that can be seen and handled. 

We have always believed mind to be an 
unsubstantial thing ; a principle that invaded 
the dead substance of matter and imparted 
a temporary show of life to it ; but we have 
never conceived the fact that it is matter 

We have never conceived the fact that 
matter is mind ; that matter is the visible 
side of the law of being ; or, in other words, 
that it is the law's recognition of itself, as 
light may be said to be heat's recognition of 

But this is so, and must be so, because no 
logical philosophy can admit the idea of 
deadness in the universe. The universe is 
a universe, and not a diverse. It is all life, 
pure life; there is not a dead atom in it. If 
there were even one atom of death in it, or 
the possibility that there would ever be one, 
the universe would not be a whole, and it 
could not endure. 


But it is a whole ; it is the unchanging prin- 
ciple of life ; it is — on its unseen or spiritual 
side — the Law of Being, or the Principle of 
Attraction ; the law or principle whose one 
function is to draw or to unite. It is love in 
its unalloyed essence ; and the recognition of 
it is intelligence, or mind, expressed in a 
million varying beliefs, ranging the entire visible 

The tree is the externalisation of the Law 
of Being, or the Principle of Attraction, to the 
extent of the tree's intelligence. The tree shows 
forth as much of the good or the life embodied 
in the Law of Being as it can recognise. 

All potentiality, all power, all possibility, 
reside in the spirit or Principle of Being. To 
conceive of, imagine, think or desire a thing 
without giving it form, calling it out of the 
unformed Principle of Being is, therefore, an 
impossibility. That which we conceive, we 
create ; that which we imagine to be, is ; that 
which we have ceased to believe, no longer 
exists to us, and never can until we again 
accept it as being a truth. 

Every belief assumes a form — the form of 
that particular belief. No matter how short- 
lived the belief may be, or how frail, if it is 
a belief at all, it is, for the time being, a 


recognition of the possibilities resident in the 
spirit of being. In conceiving a form, we create 
it within the one universal substance, wherein 
all creation takes place, the primary or mental. 

A belief differs from a thought only in the 
matter of fixedness ; a thought is a transient 
thing, unless it becomes fixed in a belief, and 
then it is more permanent, and, therefore, more 
apparent ; it is a fraction of the spirit of being 
in more decided objectivity than a mere passing 

Our thoughts, then, are real things ; and 
though usually invisible, being in a great 
measure under the control of our bodies — 
which are the sum -total of our fixed beliefs 
— they are too frail and fleeting to assume 
the substantial appearance of bodies. Never- 
theless, they are real substance and have form 
at their inception ; and, though invisible, they 
do become objective to our bodies, and go 
forth as living, but probably as short-lived, 

Thoughts are real because they are intellectual 
conceptions of something ; and there can be no 
intellectual conception that is not, in its degree, 
a recognition of that which is — a recognition of 
some phase of the Principle of Being. There 
can be no recognition of that which is not, and, 


therefore, even the frailest and most fleeting 
thought has form, whether we see it or not. 

But there are certain conditions of a man's 
mind, usually conditions of negation, conditions 
of abstraction, during which he is not noticing 
what is transpiring in his mind, when it is 
possible for his thoughts to express themselves 
without the help, or even the cognisance, of 
the person by whom or from whom they are 
expressed. In this way they may abstract 
enough of a man's mentality or body to make 
themselves visible, not only to the man him- 
self, but to others. 

The first time I saw " a spirit " was when a 
student at a Catholic school. It was a bright 
moonlight night, and about twenty of us had 
taken a run from the hall door, down through 
the crisp snow, to an old tree that grew near 
the house. I stood for a few minutes quite 
apart from my companions, and found myself 
looking up into the tree in that condition of 
thought which is almost entirely unconscious 
of itself. I was looking at a woman, who was 
standing far out on one of the limbs of the 
tree, and who was balanced lightly on one 
foot, with her other foot swinging, and her 
arms raised as she held a pale, blue scarf that 
the wind filled and swung to and fro. I stood 


looking at this marvellous sight without one 
particle of fear or wonder, or any other feeling 
that I can recall. The woman's dress was like 
that of a ballet girl, and the limb on which her 
foot rested was not larger than a riding whip. 

But, as I continued to look, without any 
special interest in the sight, I was conscious 
of the babble of voices kept up by the other 
girls, though unconscious of what they were 
saying, until one of them cried out, " Oh ! 
look up in the tree." A momentary silence 
ensued, broken by the simultaneous rush which 
they made toward the house. In another 
instant I became conscious of the situation, 
and, turning, I ran after them, becoming more 
frightened with each step. 

Was this a spirit, or was it a projection from 

Since then I have had many experiences 
similar to this, and they are all marked by 
the same absence of a certain part of myself, 
that prevents the feeling in me of fear or 
wonder, or any emotion whatever. The re- 
membrance of things of this kind has often 
frightened me after they have passed, and I 
have many times felt a great dread of their 
recurrence ; but never once have I been fright- 
ened, or even astonished, at the time. 


In the same frame of mind — a condition in 
which I, the person of the house, seem to be 
almost out of my house — I have heard voices 
that spoke to me ; but they never told me 
anything beyond what I could have conceived 
without them. 

But, perhaps, the most singular of these 
experiences has been a manifestation of a 
power that lifts me up, and makes me feel 
that I do not weigh an ounce. I have lain 
in bed in a room where the light burned 
brightly, and have been lifted — bed and all — ■ 
until I could touch the ceiling with my hand. 
I have sat on a stout table and been lifted 
with the table until my head touched the top 
of the room. 

Friends have said that such marked and 
various manifestations as these could not be 
accounted for, except on the theory of spirit 

But I am not convinced of this, though I 
would have been glad to accept such a con- 
viction if I could have rested in contentment 
upon it. The very wonders of the human 
mind, as they begin to disclose themselves to 
me during the years I have been devoting 
myself exclusively to its study, have made it 
impossible for me to rest such phenomena 


upon the generally accepted conclusions of 

This chapter is the first of several chapters, 
all of which aim at the establishment of the 
principles on which I base my belief in the 
power of man to conquer death. I hope I 
have made it clear that the whole visible 
universe is mind in different forms of ex- 
pression, but, lest I have not, I will venture 
to repeat. I say there is no such thing as 
" dead " matter. That which we call matter 
is but varying expressions of the one omni- 
potent, omniscient and omnipresent mind, or 
mentality ; that which was and is and ever 
will be ; that to which nothing can be added, 
neither taken away. The unseen is as much 
" matter " as the seen. The seen is as certainly 
" mind " as the unseen ; the two are one in 
endless round of varying expression, in which 
there is never any death of life, but only 
changing forms of life. The flint which is 
to-day — the flint of which you say, " It is 
matter, it is dead " — to-morrow shall have 
crumbled, shall have become earth ; shall have 
been absorbed into the stalk of growing wheat ; 
shall have been eaten, and in the brain of 
man be retransformed into its original element ; 
that from which all things have birth — namely, 


mind. All things, therefore, are mind ; nothing 
but mind ; always and forever mind ; no differ- 
ence what the form assumed may be. 

When I say that all is mind, or that there 
is no such thing as matter, I mean that there 
is no dead thing — nothing that is not of and 
resolvable into mind ; mentality ; potentiality ; 
that which, though not discernible by the 
physical senses, yet contains all that is or can 
be. I do not mean that matter is nothing, 
that it has no existence. I mean that in its 
last analysis it is mind, intelligence, and it is 
not dead ; nor can it ever die. 

The infinite mind is measureless. It is 
omnipotent, omniscient, omnipresent. In it is 
all potentiality, the all of all, and outside of 
it nothing is or can be. Does life exist, and 
the desire for life in man ? It exists also in 
the infinite, and it was the desire that called 
forth form, which first caused the invisible to 
become visible ; which caused mind to assume 
the form of rock and tree and animal, and 
finally of man. 

And when men clearly perceive this truth, 
and when the knowledge of it shall have be- 
come truly a part of them — shall, as it were, 
have infused their conscious selves, will they 
not know that they can control that which they 


are? Knowing is being. When men know that 
they are deathless the}' will have become so. 

If man and all nature were dead matter, then 
there would be good reason for death to hold 
the sceptre over life ; but the fact that what 
has previously been called dead matter is an 
ever -living, ever -progressive substance, which 
constantly evolves individual life out of itself, 
cannot fail to destroy the power of death as 
soon as the truth and the law are made known. 

In order to make all clear I must show the 
reader something of the wonderful powers 
vested in mind. I have spoken of what 
appeared to be spirits, but which may simply 
prove to be some, as yet, misunderstood 
function of the mind. As I go on I shall 
speak of other things that prove the almost 
undreamed-of power of mind ; I do so in order 
to show that there is nothing impossible to the 
human mind, and in this way lead the reader 
to see that death is not going to be a difficult 
thing to conquer, since its conquest only 
depends upon the farther expansion of our 
minds. And this expansion depends exclu- 
sively on our own effort. 



No man has tested the powers of his own mind ; 
no man knows its mysterious complications, or 
dreams of the strange seed lying dormant 
within it, and capable of springing up into the 
blossoming and fruitage of such wonders as it 
would be madness even to name in these pages. 
But in these years of study that I speak of, 
enough has been revealed to me of the giant 
power sleeping in the brain of the race, to keep 
me from wandering off to other worlds for a 
solution of its exceptional actions. Many 
things concerning it that will seem fabulous to 
others, I know to be true ; and, indeed, so 
great have become my conceptions of its possi- 
bilities, that at this time I have pulled up all 
the stakes that have ever, to me, environed 
it, and have established it in my belief as re- 
spondent in all particulars to that omnipotent, 
omniscient and omnipresent principle of life 
that men call God. 


I think it will readily be seen how — there 
being no nothing, and thoughts being things — 
a thought may appear in objectivity from 
the thinker, and thereby become discernible by 
the physical senses of the thinker, to others 
who may be present. 

The same thing may be said of the voices we 

But these explanations go for nothing, so 
long as it remains that some seemingly invisible 
power can overcome the law of gravitation in 
the human form, and lift it from the earth with 
evident ease. 

This matter remained a mystery to me for 
years, until I learned that man had the power 
to become master of the law of gravitation, after 
which he could float in the air at his will. 

"But," some one remonstrates, "you had no 
knowledge of this power, and yet you floated ; 
therefore, it must be that some power outside 
of yourself lifted you." 

For a long time I reasoned this way myself; 
and I believed that I was lifted by spirit power. 

But after a time I considered how it had ever 
been, that some seemingly accidental exhibi- 
tion of a new power had come as a forerunner 
to open the eyes of men to a new possibility 
within themselves ; and I began to see that 


this experience of mine might belong to this 
same class of premature revelations. 

I could readily admit that if it were in a 
man's power to overcome the law of gravity 
(so-called), accidental conditions of thought 
might arise within him, unanalysed by him- 
self, that for the time being would lift him 
into the air. 

The more I thought about it, the more I 
became convinced of it. The more I reasoned 
on the law of gravitation, the law which seems 
to draw all things to the centre of the earth, 
the more clearly I saw that it was the Law 
of Attraction in its action upon — so-called — 
dead matter ; and that there was no power 
that could of itself draw anything toward the 
earth's centre, provided the thing to be drawn 
did not want to be drawn in that direction. 

That any substance or thing, no matter how 
powerful, could refuse to obey this law, proved 
at once that there was a higher power than the 
law, or else that the law was not understood. 

Of course, I at once assumed that the law 
was not understood. 

The law of gravitation is that power which 
draws towards the centre of the earth ; but 
what is the Law of Attraction ? 

I answer that there is but one law, and I 


shall call it the Law of Attraction. The — 
so-called — law of gravitation is the negative 
action of the Law of Attraction. In other 
words, it is the Law of Attraction in its action 
upon what is called dead matter ; it is power- 
less upon all substances in proportion to the 
intelligence of the substance. It cannot compel 
the intelligent will of any creature to obey it. 
Indeed, I may state it in this way ; that while 
the law of gravitation, the law that draws to 
the earth's centre, is operative upon mind in 
its unawakened condition, it is powerless to 
act on mind in which a will has been developed. 
As weak a thing as a blade of grass obeys 
its own will ; a will that leads it upward instead 
of downward toward the earth's centre. I saw 
it rise out of the earth, and begin its little 
journey toward the sun. I saw as feeble a 
thing as a crawling worm overcome the earth's 
attraction, and mount a tree trunk, climbing 
upward in obedience to its own awakening per- 
ceptions of the Law of Attraction expressed 
in itself as will power. 

I saw that while "dead matter," which is 
mind unconscious of its own will, was held to 
the earth's centre, that " live matter," which is 
mind conscious of its own will, was on a journey 
in another direction. 


Then there is no law that holds objects to 
the earth's centre, provided the objects have a 
will to travel toward the sun. This so-called 
law is the law of inertia ; the law of death to 
the dead ; or, in strict truth, it is the absence, 
as nearly as can be, of the Law of Attraction, 
which is the only law of life ; the law of growth. 

The law of gravitation is the negative pole 
of the Law of Attraction, or the law of being. 

The peach ripens and falls ; it falls toward 
the earth. Why ? 

Because it is so much inert substance, and it 
is drawn to a larger body of inert substance. 
If the peach had been larger and heavier than 
the earth, it would have drawn the earth to it. 

In bodies of equal deadness, by which I 
mean bodies that are equally lacking in con- 
sciousness of will, the power to draw each other 
is dependent on their size and weight. But 
once introduce into inert mind (matter) the 
vitalising principle of conscious will, and the 
whole statement is changed. Size and weight 
have nothing to do with the drawing power ; 
the conscious will is under obedience only to 
its own desire. The latent power slumbering 
in matter has awakened, and it has come under 
obedience to the Law of Attraction. 

It has evolved a will that its intelligence 


recognises as its leading power, and it goes to 
any place toward which the will may point, 
whether toward the earth or away from it. If 
it goes away from the earth, as all advanced 
life does in its growth, it goes as far away as its 
intelligence permits it to go. That is, it goes as 
far as it believes that it can go ; its belief in this 
particular marking the limit of its intelligence. 
Flying creatures are more unlimited in their 
belief in this one matter than the creatures that 
remain on the earth. And it is because they 
do realise more of the Law of Attraction than 
other creatures that they have sprouted wings. 
The law of cosmogony expresses itself in con- 
formity with a belief in the Law of Attraction ; 
and evolution has steadily proceeded on this 
principle from the first effort of individualism 
to man. 

The Law of Attraction is the law of gravita- 
tion raised from a basis of unconscious life or 
ignorance of life, to a conception of life in 
which the will becomes the principal factor, 
and elects for itself the direction in which it 
shall be attracted. Intelligence refuses obedi- 
ence to mere bulk and weight, and follows any 
attraction that seems good to it. 

A grain of sand is under obedience to the 
law of gravitation ; the earth holds it to itself. 


But imagine the grain of sand changed to a 
minute insect ; it instantly declares its freedom 
from the law that influences the grain of sand, 
and lifts itself up above the earth. And it will 
retain its independence of the earth until it 
dies ; then the earth, by the law of deadness, 
in which bulk and weight make the attraction, 
claims its own, and the insect lies helpless 
upon it. 

The whole tendency of evolution is from 
inertia to activity ; from deadness to life ; from 
obedience to the law of inert or unawakened 
substance — the law of gravitation — to the in- 
telligent attraction which is the law of awakened 
or conscious substance. 

In strict truth there is no dead substance, 
because all substance holds life in latency ; but 
until the latent life-principle begins to express 
itself intelligently, this substance is under 
obedience to the law of gravitation only. 

But, as substance does express itself more 
and more intelligently, the law of gravitation 
loses its force, and the Law of Attraction is 
substituted. Thus all individual lives work out 
their own freedom through intellectual growth. 

Intellectual growth is the liberation from the 
law of gravitation, which is the law of death, or 
rather the no-law of life ; because death has no 


law, but is simply the negation of the Principle 
of Attraction, which is the law of life. 

Alan becomes more free from the — so-called 
— law of — so-called — dead matter with every 
acquisition of intelligence he makes ; and he is 
now approaching a plane of knowledge, where 
he will realise that by the Law of Attraction 
he can break his allegiance to the earth and 
float in the air. And this will simply be the 
beginning of his exploits in this direction. 

As I — from some peculiar and accidental 
consciousness of this great truth — actually 
floated in the air, so the time will come in 
which I shall learn how I did it ; and thus be 
able to do it again. 

It is probable that in my then negative 
condition a higher sense of freedom took 
possession of me, which my uneducated 
faculties would have denied, and thus frus- 
trated the phenomenon, but that — for the time 
being — they were inoperative, and did not 
put in their ignorant protest. 



MAN is a compendium of all the lives that 
have existed before him ; but he does not show 
forth the full power of all those individual lives. 
He is — in his present stage of development — 
a compromise of them all. 

The power of all of them, and vastly more 
power, lies stored in his brain, but it has not 
yet been expressed in his personality. It is in 
his power to express, and by his intelligent 
belief in its presence he will be able to ex- 
press it. 

Belief in self is the key that unlocks all 
this stored power. If I did not believe I 
could draw a bucket of water out of the well, 
I would never draw it. If I did not believe 
I could write an article, I could never write 
it. The paralytic believes he cannot move 
his hand, and he does not move it. The 
mental healer, in his treatment of this 
disease, does not even think of the hand ; he 
directs his thought to the patient's brain, and 


corrects his mistaken belief in his own power. 
All disease is of the brain. A belief in disease 
is the brain's own under-estimate of its power. 
The brain has weakened in its belief of what 
it is and what it can do, and the body shows 
forth the brain's error. 

A woman came to me one day with the 
sickness of a decade in every part of her body. 
Long years of a life totally unappreciated by 
others, and a lack of self-esteem on her own 
part, had brought her to the condition in which 
I saw her. Her wonderful eyes, and the entire 
wreck of her queenly beauty, impressed me 
greatly. A few minutes' conversation showed 
me the situation. I did not offer to treat her ; 
I told her how beautiful and how great she 
was. I told her what splendid possibilities I 
saw in her mind ; she knew I was telling her 
the truth, and she was well in that hour. Day 
by day from that time her body showed forth 
her renewed trust and confidence in her own 
intellect ; her individuality strengthened until 
the negations that had once submerged and 
held her under, became the servants that 
ministered to her uplifting. 

The intellect is the shaping power in the 
body. It is true that the body builds the 
brain ; but the brain reciprocates by building 


the body. Every higher thought a man has 
records itself in some added power in the 
body ; and if this could go on day by day, 
the body would become more and more 
a revised expression of a revised mode of 

And just so, in the opposite direction, the 
body may and does deteriorate. 

How is it that the man of science can take 
an animal's skull, and from its shape tell us 
just what the animal was like, and what it 
fed on, and all the particulars concerning it? 
It is because the brain shapes the body ; and 
when he gets a correct idea of the brain from 
the shape of the skull, he has no difficulty in 
describing the animal that owned it, and naming 
the family to which it belonged. 

Familiarity with the correlation between the 
brain of the animal and the different members 
of the body of the animal, also enables these 
men of science to work the same problem 
backward. They will take any well-defined 
bone of the animal and describe all the animal's 
clearly marked characteristics. The relation 
between the brain and the different parts of 
the body is exact. 

Surely there is a big lesson in this for him 
who thinks. From the very earliest forms of 


organisation clear up to man, there has been 
a steady increase of brain power, and a steady 
improvement in the shape of the head. Not 
in a single instance has there been a sudden 
jump from low to high. And never has there 
been any real retrogression. There have been 
instances in race growth which seemed like 
retrogression, but which were truly a kind 
of a retrogressive progression ; being but a 
temporary halt in the upward journey of the 
incessant brain, or a going back a few paces 
to bring up the lagging forces. 

There is no missing link. Race growth has 
been as even and steady as the growth of a 
child from infancy to manhood. And the one 
factor in its growth has been thought. 

Let no one imagine that thought is confined 
to human beings alone. All creatures think. 
Animals think ; plants think ; and even crystals 
think. They think the thoughts that render 
them obedient to the operation of the Law of 
Attraction, by whose power they are drawn 
into certain forms. The grass thinks ; it 
aspires or desires, and its aspirations or de- 
sires find a ready response in nature, and the 
result is growth. Every upward step in the 
scale of creation is marked by a greater power 
of thought in the creatures ; and this greater 


power of thought produces more powerful 
creatures. And so thought, even in its low- 
est forms, expressed in desire, relates the 
creature, under the ever active Principle of 
Attraction, to that which it desires ; and the 
stones emerge into gigantic vegetation ; the 
vegetation becomes concentrated into a drop 
of protoplasm ; the protoplasm, by the same 
potency of thought, expressing the ever-grow- 
ing desire for an enlarged life, greater happi- 
ness and greater freedom, sprouts a digestive 
system ; puts forth from its body the necessary 
instruments by which to supply the digestive 
system with food ; eyes, ears, claws, legs, 
members both offensive and defensive, until 
the ripened man, with his noble brain, is here. 

And still the same system of growth goes 
on. The ripened man is man only in his form ; 
the strength and character of his animal pro- 
genitors have passed into his brain and live 
there in disguise, or show forth in cunningly 
devised methods for the attainment of that 
power which the beasts — his forefathers — took 
by force of muscle and cunning. Society is a 
compromise based on fear, and religion is a 
superstition founded also on fear. 

And yet this condition is only an attitude 
in race growth, and it is all right for the stage 


of growth it represents. It is not the desirable 
thing any more than the bitter and unripe peach 
is the desirable thing ; but it is on the way to 
becoming the right thing. It will always be 
becoming more and more the right thing ; for 
it, like the individuals that compose it, is on 
the road of endless progression — forever ripen- 
ing but never ripe ; forever incarnating in itself 
more and more of the vast possibilities latent 
in the law of being — the Principle of Attraction 
— but never exhausting the fulness of the law, 
and, therefore, never ripe. 



To think in the old ruts is to remain in the 
old conditions. 

To think expansively is to grow endlessly in 
the direction of freedom and happiness. 

Death is not growth. It solves no problem. 

Man at this time is all that his animal pro- 
genitors are, and more. The strength of muscle 
which they exhibited, finds its expression in 
him, in his brain and not in his muscle. The 
quality of every faculty they possessed is con- 
densed in his brain ; in ceasing to become 
animal, and in becoming more and more man, 
the attributes that expressed themselves in the 
body of animals express themselves with ten- 
fold more force in the brain of the man. 

In fact, the process of growth has been a 

process of brain making. The awakening of 

life from the inertia that holds it obedient to 

that downward attraction, called the law of 



gravitation, has been one steady advancement 
of all things toward brain ; toward the power 
to think ; toward the freedom that thought 
alone can insure ; toward the conquest of en- 
vironment that thought alone can master. 

I am not making an exaggerated statement 
when I say that the road of life, the road of 
progress, is from a belief in that inert substance 
we call matter, to a belief in mind. 

This inert substance we call matter, and 
which is under the (so-called) law of gravita- 
tion, is, in point of absolute truth, all mind or 
brain or thought ; but it is unawakened mind, 
and, therefore, unconscious or " dead " mind ; 
mind whose powers are latent or unexpressed. 

The steady effort of the ages has been to 
liberate this substance from its unconscious 
obedience to the law of gravitation — the law 
of the dead to the dead — by awakening it to 
a consciousness of its power to think ; thus 
demonstrating to it that it is mind, living and 
active and free, subject to the Principle of 
Attraction only. 

I cannot repeat too often the great fact that 
there is no dead matter ; that there is no death 
in the universe ; that what is called dead 
matter is unawakened mind ; that every atom 
in the world is mind, either awakened to a 


sense of its own power, or holding its power 
in the unconsciousness of latency. It is on this 
mighty truth that man's salvation depends. 

What we call matter is the recognition of 
something. Every atom of it is a magnet. A 
magnet is that which recognises the Principle 
of Attraction within itself. If the recognition 
is so feeble that it yields obedience only to that 
comparatively unintelligent force expressed in 
bulk and weight, it recognises bulk and weight, 
and yields its recognition to it, and is then said 
to be under the law of gravitation. 

But no matter what it recognises, the fact 
that it recognises anything at all proves that 
it is mind. Dead matter cannot recognise. 
Recognition is a faculty of mind. 

The law of being, the Principle of Attraction, 
exists. No one knows anything about it except 
that it exists. 

It is that unseen principle running through 
all things, to whose power man can add 
nothing. It is unchangeable. Our recogni- 
tion or comprehension of it changes constantly, 
but it never changes. 

All nature, with man at its head, is the 
recognition or the comprehension of this 
principle. Not a perfect recognition or com- 
prehension of it — it can never be perfectly 


comprehended — but a partial and constantly 
improving and growing" comprehension of it. 

Men call this Law of Attraction God ; but 
the word is unscientific and misleading. Sub- 
stitute the word " law " for " God," in Pope's 
lines, and they would explain all. 

"The universe is one stupendous whole 
Whose body nature is, and law the soul.'' 

As our bodies are the perception, or the 
understanding, or the recognition of our spirits, 
so is all nature the perception, or the under- 
standing, or the recognition of this infinite spirit 
— the unseen life-principle which I call the 
Law of Attraction or the law of being. 

Understanding, recognition,' the power to 
perceive, does not belong to anything but 
mind ; therefore, all visible things are mind ; 
no matter how apparently dead this substance 
called matter may seem, the Law of Attraction 
is latent in it, and in the farther process of 
evolution it will recognise the fact, thus proving 
that it is mind. 

And mind, no matter how crude it may be, 
is one form of brain, out of which the higher 
or governing brain proceeds ; the brain which 
begets the intelligent will ; whose mandate 
governs the entire bodv. 


It may be said that nature is all brain 
ranging numberless degrees from coarse to fine, 
from the crudest substance to the highest 
thought, as water ranges from solid ice to the 
invisible gas generated by steam. 

That wonderfully volatile fluid we call elec- 
tricity is, in its own way, a certain form, and a 
very vital form, of recognition of the Law of 
Attraction, and is, therefore, mind, brain, intelli- 
gence or thought. 

Nature, being in all particulars the recogni- 
tion of that vital principle called the Law of 
Attraction, it will be seen that she is all mind, 
whose power to grow lies in her continued 
power to think more intelligently than she 
has previously thought. 

Our visible world has now thought itself up 
to its present position, which is a higher point 
of intelligence than it has ever before reached. 
From the fiery mass that it was in our first 
knowledge of it, where the Law of Attraction 
between the atoms seemed so feeble in its 
power, because so little recognised, that it 
appeared to be rather a law of repulsion, on up 
through every grade of ripening recognition of 
the law, with its consequent forms of greater 
intelligence — we have come to this, our present 
plane of thought. 


And yet here, in spite of our past record, 
with its unflagging development in every direc- 
tion, there are thousands of our people who 
affirm that the world has ceased growing. 

Or, rather, I may say, there are tens of 
thousands — nay, millions — who do not know 
that the whole visible world is a growth in the 
understanding of the law of being ; who do not 
believe it ; and who are, therefore, unprepared 
to accept the statement that its position in 
growth is still in infancy, and that its power to 
keep on growing is endless. 

But, whether they accept it or not, it is true ; 
and no truth even approaching the glory of this 
truth has ever been announced before. 

The visible world grows by its acquisition of 
intelligence, or rather, by its development out 
of itself of more and more power to recognise 
the unfailing, the infinite possibilities of the 
Principle of Attraction, which is the law of 

Thus, the potency of mind increases daily, 
and as it increases its environments give way, 
and happiness and freedom come more readily 
within its grasp. 

The idea that the race has achieved even a 
minimum of the power that is in store for it is 


The idea that the race must continue to wear 
its fetters because they are " God-imposed " is 
still more absurd. 

Man has no fetters but those of his own 
ignorance, and nothing but intelligence will 
liberate him from such fetters. 

You may take from him every visible environ- 
ment ; you may heap him with wealth ; you 
may place him in high position ; but, unless 
he has come into the saving knowledge which 
an intellectual perception of his own boundless 
resources yields him, he is not free. Ignorance 
still holds him and will pull him down to old 
age, feebleness and the grave. 

And what but these — old age, feebleness and 
the grave — are our real fetters? What have 
we gained though we conquer everything else, 
and these remain? It may be that the spirit 
survives the body, as spiritualism believes it 
has demonstrated ; but even in this case, a 
man's sphere of activities is removed from his 
workshop, the earth ; and his death is a break 
in what should be an unbroken line of growth. 

I do not believe that true, healthy growth 
can proceed through the tortuous weakness 
of old age, decrepitude and death. True intel- 
ligence, the farther recognition of the Law, 
which alone is growth, is not in these condi- 


tions. Nothing is in these conditions but the 
denial or the non - recognition of the Law ; 
which is a slipping back from a certain condi- 
tion of incarnate intelligence into a condition 
of ignorance, wherein the previous condition of 
intelligence, the incarnate condition of it, is 
denied or cancelled. 

Even in this denial or cancellation of the 
previous condition, it may be that the spirit 
survives, and I believe that it does ; but I do 
not believe that the person has gained by the 
change ; indeed, I feel certain that he has 
lost ; and, though the loss may not be irre- 
parable, yet it is a mighty loss and ought to 
be avoided. 

And it can be avoided. 

If I did not know that the loss of the body 
— which is the condensed bulk of the man's 
beliefs — could be avoided, I would never have 
written so much as the first line of this book. 

But I do know it. 

I have frequently been asked to establish 
this statement by producing an instance in 
which some one had conquered death. 

There was a time when there was no animal 
life on this planet at all ; did the fact that 
there was none then form a true basis of belief 
that there would never be any ? 


Because the cave-dwellers had never produced 
a Plato, was that a valid reason for supposing 
there would never be one ? 

Those who are limited to a belief that the 
race is ripe, and that there will be no farther 
development than there has already been, are 
in no condition either to deny or affirm the 
statements I am prepared to make on this 
subject. They do not know that the race is 
a growth. They have never examined its past 
history ; this history that began millions of 
years before it actually appeared in its present 
form ; and their opinions, as weighed against 
the opinion of one who has learned the situa- 
tion by heart, are absolutely worthless. 

I have studied this matter of race growth 
for many years. I began to be the race's 
champion and defender when a child. I was 
scarcely out of my teens before a burning sense 
of disgust for the foolish and false theologies 
of the day took possession of me. I knew 
that we were not wilful sinners against a 
higher power, but simply ignorant children 
feeling our way through intellectual darkness, 
and stumbling at every step. Without knowing 
it, having no positive information by which to 
bolster up my belief on this subject, I simply 
held to it because it was part of me, and I 


could no more get rid of it than I could get 
rid of my head. It became the dominant force 
of my existence, and the chief source of my 
vitality. In the midst of sickness, it kept me 
whole ; in positions that would have been death 
to another, I was unscathed. 

In point of fact, it was nothing more than 
a larger seeing, a deeper recognition of the Life 
Principle, than that possessed by the average 

Having more life, I felt more life, and death 
seemed farther away and more indefinite to 
me than to others. 

As I grew older, the possibility of avoiding 
it entirely began to take form in my intelli- 
gence. It was not that I feared death, for 
it never seemed sufficiently real to fear. The 
idea of overcoming it came to me as a part 
of my growth, in which it seemed better to 
acquiesce consciously, so that I might thereby 
note every step of its progress. Naturally 
observant and introspective, I was curious 
about it ; all my interest was aroused and 
something firmer than interest ; a deep-seated 
determination to carry the thing through to 
success became a fixed factor of my mind. 

It is strange how, by simply holding an 
idea or belief, it aggregates to itself certain 


mental building material, until it stands im- 
pregnable and apparently deathless. This is 
now the condition of my belief in the possi- 
bility of immortality in the flesh. I have not 
read books, I have not sought outside of myself 
for reasons to strengthen my position ; I have 
held to it simply because it has held to me ; 
and out of my own organism has been unfolded 
the course of reasoning by which I have demon- 
strated its truth to myself. I believe in it as 
firmly as I believe in my personal presence in 
this room ; and the world is going to believe 
it before many years shall pass. 

It is true that the spirit of Malthus is wide- 
spread at this stage of human development, and 
questions are frequent as to what will become 
of the earth's overflowing population if im- 
mortality in the flesh should become possible. 
The natural Malthusian is one who has not 
penetrated even to the slightest degree into the 
realm of the ideal, where alone immortality in 
the flesh can become possible. He does not 
know that life, when lifted from its belief in 
the deadness of matter, enters the thought 
realm, in which the supply is equal to the 

But this is so. As soon as a man steps up 
from a belief in matter as dead substance, and 


perceives that all is life, and that every form of 
life is on the wing, as it were, from lower to 
higher, and that there is no stagnation possible 
to growth — he will then know that the earth 
will not be overcrowded by a too rapidly ac- 
cumulating population. 

The old saying that " there is room at the 
top" applies here. The pioneers in civilisation 
or in thought always find themselves rather 
lonesome than otherwise. The space outside 
the herds is unlimited. Especially is this true 
in the realm of thought ; the realm of the ideal, 
which we are now on the verge of entering. 

It is true that the world would soon become 
overcrowded, if people should keep producing 
children who would never die, unless some way 
should be provided for them to leave the earth. 

But the entire range of creation is open to 
man, and there is nothing but his ignorance of 
his own powers and privileges that will keep 
him in one place. 

It is true that no God will ever interfere in 
his behalf to lift him into more enlarged spheres 
of activity ; but no God will ever prohibit him 
from lifting himself into these spheres. 

Indeed, such lifting is correlated to the man's 
lifted and enlarged thought. As the man ex- 
pands in his thought life, he will be met by 


more expansive conditions ; and the possibility 
of fettering him to one point in the universe 
will cease. It is by thought expansion that a 
man's fetters fall from him. 

Thought is the conqueror of everything that 
hampers and binds. It cannot make even the 
smallest conquest over its surroundings, that it 
does not come at once into relation with ex- 
ternal conditions better suited to its enlarged 
sense of freedom. 

Indeed, it almost seems as if these freer con- 
ditions constantly pressed in on the thought 
of the race, as if consciously resolved to be 

The croakers of the world cried out that the 
coal beds were becoming exhausted, and that 
the race was doomed in consequence. A wider 
range of thought was correlated by the sub- 
stance of electricity, and the world came out 
of its nervous chill on the subject of coal. 

Because balloons have proved a failure, does 
anyone suppose that the air will never be navi- 
gated ? Even if gas and machinery fail to 
accomplish this thing, there is a power latent 
in man's organism that will do it ; namely, the 
power of thought, to which all substances are 

Immortality in the flesh would be neither 


possible nor desirable if man were to remain 
the helpless and ignorant creature that he 
now is. 

It would not be desirable because the universe 
can furnish no excuse for the perpetuation of 
ignorance. It would not be possible, because 
ignorance is death already ; at least, it is the 
nearest approach to death that life renders 

To keep the race forever alive in its present 
animalised condition, would be to perpetuate 
ignorance ; to keep it as a stagnant pool in the 
heart of universal progression ; and this could 
not be. Perpetual change is the order of life. 
He who catches on to higher thought and holds 
it with a faith so firm that it crystallises into 
belief, is on the upward move, where higher 
influences meet him, and fix his thought in 
tangible substance. 

He who turns from his higher thought, doubt- 
ing its practicability, pinches himself into con- 
stantly lowering conditions, until he is pinched 
out. There is progression for the one, and, at 
least, a temporary retrogression for the other ; 
but there is no standing still. Therefore, im- 
mortality in the present status of universal race 
thought here in this world is not possible now. 

But the dawn of it is here. The beginning 


of that credence in the human ideal, which 
alone will usher it in, is here. It is here for 
no less a reason than because woman, with 
her strongly intuitional nature, has come to 
the front. Woman has brought the morning 
of a new era with her ; and, as her feet obtain 
firmer standing in the slushy quagmire of the 
world's present condition of thought, the morn- 
ing of her day will brighten into the full 
splendour of a noon that will arrest and hold 
the entire interest of the millions of dying 
souls about us. 

This much is already accomplished. The 
beginning of the dawn is here. Universal 
thought has begun to move. A ripple runs 
along the full length of its connected links, even 
though it is only the few who stand in the 
front that are capable of seeing the light that 
shines so brightly ahead. 

If this movement had to be confined to our 
earth, as the Malthusians all must imagine, 
then its scope would be so small as to furnish 
a reason for their doubts. But, because man's 
growth is limitless — and by his ever-increasing 
power of thought I know that his growth is 
limitless — the fact shadows forth the possibility 
of his leaving the earth when he shall have 
learned how to do so. 


More than this. In the economy of nature 
the time will come when generation will lose 
itself in regeneration. 

Conditions adapt themselves to each other. 
When one thread is spun out, there is 
another thread waiting there to meet the out- 
stretched hand of him who has resolved to 
go ahead. To him who is not so resolved, 
and who does not know his power to go on, 
though the thread is there, it is not there for 
him, because he does not see it. And so he 
falls, not because life was lacking, but because 
the individual intelligence with which he should 
have grasped it was wanting. 



Since the first two atoms came together under 
the Law of Attraction and produced the earliest 
specimen of individual life upon our planet, the 
vitality of the race has been slowly ripening 
up to the point where immortality in the flesh 
could become a possible thing. As the vital 
powers have ripened, conditions have also 
ripened, to meet the needs of more vital 
creatures, and thus the supply has been equal 
to the demand. 

Indeed, the saying that the supply is equal 
to the demand is grounded in the Principle 
of Attraction. It is one of the absolute truths. 

Whether what I call the life of immortality 
in the flesh is desirable or practical hinges 
on one point. If the substance all about us 
that we see in existing forms of life, the forms 
of minerals, plants and animals is dead matter, 
infused by living spirit, then our only hope 
of prolonging our lives will be by some method 
that will release the spirit from the matter. 


And this position is accepted as the truth 
almost the whole world over. 

Dead matter can never be permanently en- 
livened by spirit, nor is it desirable that spirit 
should load itself down with something that 
is forever dead. Moreover, if this is the true 
condition, it never has been necessary for 
spirit to be so loaded with the dead weight 
of matter ; and the entire combination has 
been a very grave mistake, ruining, or, at least, 
deferring, the happiness of every spirit that 
ever entered the material life. 

If I knew this to be the true situation, I 
would never move my hand to save my own 
life ; I would look forward to the time when 
my spirit would drop its load of death, as the 
chained and barred prisoner looks forward to 
the hope of freedom. 

Long and earnestly I pondered the subject 
of dead matter with its infusion of living spirit, 
and wondered why a union of two things so 
diametrically opposite to each other should be 
either necessary or desirable. Presently I knew 
that it could not be ; because, if matter is dead, 
then the Law of Attraction cannot exist in it, 
and it is absolutely immovable by any force 
whatever. It has no power to respond to any- 
thing ; it is helpless ; without the principle of 


cohesion ; and entirely useless in the building 
of worlds or of men. 

In this thought, which I knew to be correct, 
I touched the negative pole of the truth I was 

If matter was a dead substance, it was dead, 
and there was no inherent power in it, and no 
latent life. It was simply dead, and had no 
place whatever in the universe of uses. That 
the substance called matter did exist there was 
no denying, even through the visionary process 
of Christian Science. The substance existed ; 
it was an ever-present and an indispensable 

" Indispensable " — this was a fortunate word. 
Dead matter could not be indispensable ; the 
sooner dead matter and every form of death 
should be dispensed with, the better. 

What, then, was the substance called dead 
matter? Did it have life of itself? I answer — 

Then, if it has life of itself, what need has 
it of the infusing spirit which seems to be a 
different thing from it ; the infusing spirit that 
only infuses it a few years and then deserts it, 
leaving it to be again infused by other spirits, 
or to remain forever helpless? 

The more I pondered on this subject, the 


more I became convinced that matter had life 
of itself. 

To have life is to be capable of thought. 
This proposition brought me face to face with 
the great truth that every atom in the universe 
had power to think. In other words, that every 
atom was transfused with the Principle of 
Attraction, and responsive to every other atom ; 
and on this fact alone rested the possibility of 
organised forms. 

By slow degrees and never-ceasing thought, 
I found myself in an immaterial universe ; that 
is, in a universe where all is living, active, vital 
intelligence, or mind, or thought, or brain, or 

Each atom was not a dead thing infused by 
something else ; it was not a dead thing that 
yet had the power to recognise the transfusing 
principle of life within it ; if it were dead it 
could not recognise anything. But still it 
existed, and was responsive to other atoms ; 
what, then, was it ? 

It was mind itself; and mind, which is the 
recognition of the Law of Attraction, or the 
law's recognition of itself — substance ; actual 
substance, to be seen and handled ; to express 
in its own appearance its own belief in the law, 
or as much of the law as it could comprehend. 


Here, all in an hour, the whole system of 
evolution opened up to me. The external 
world, the world of mind, is in constant effort 
to express more and more of the law of being, 
the Law of Attraction, which is the principle 
of life; the unseen side of itself; the positive 
and unchangeable I AM ; the constantly grow- 
ing recognition of which gives ever-improving 
expressions of itself, from the smallest and 
weakest individualised life up to man ; and 
from man as he now stands in his ignorance 
and helplessness, up through an unending 
process of improvement, by a constant acquisi- 
tion of new truths, or an ever-widening recog- 
nition of the power of the Law. 

The Law of Being, or of Attraction, is to 
the visible universe what heat is to light. It 
is the magnetism in the magnet. Every atom 
is a magnet, and the external or visible part 
of it is the magnet's recognition of itself, just 
as light is heat's recognition of itself. 

All power is in the law. 

By all power, I mean all power of organisation. 

In our first knowledge of the world, as stated 
before, the atoms were so widely diffused as 
to be almost beyond the reach of each other's 
attraction. Ages passed ; and the law — always 
constant to itself in its drawing power — had 


condensed the fiery mass somewhat ; had 
brought the atoms closer together, so that its 
drawing influence began to have a greater 
effect. Then, as the ages went by, the drawing 
power overcame the distances more and more, 
and masses began to assume form. 

Through this same process, always increasing 
in strength, the world was brought to a condition 
where it became possible for higher conceptions 
of the Law to be formed. Rocks adhered ; waters 
gathered themselves together ; a blade of grass 
put up its daring head, and the first protest 
of intelligence against bulk and weight, the 
first rebellion against death, recorded its tiny 

But the poor baby life did die ; recognising 
nothing but the first faint monition of endless 
individuality, its little effort lost itself to become 
merged in another and greater effort. 

And so one species merged into a nobler 
one ; one genus disappeared, because its power 
to recognise nothing farther of the possibilities 
of the Law became its environment ; an en- 
vironment that nothing but dissolution could 

But always the power of the Law was drawing 
the atoms to closer cohesion ; and the atoms 
thus cohering were, by their very existence, 


proving the greater potency of individuals to 
recognise the Law of Being or the Principle 
of Attraction. 

And so the recognition of the Principle of 
Attraction or of Being has proceeded right 
through the ages ; and so it can continue to 

And although recognition of the Principle 
of Attraction is the externalising power, the 
power that makes visible, or marks the show- 
ing forth of its capabilities, it is a fact that 
up to the present time, this recognition has 
been an unconscious recognition ; by which I 
mean a recognition that has expressed itself 
in uses, and not a recognition that could give 
a logical account of itself, and thereby become 
a conscious recognition. 

Life has heretofore proceeded entirely on the 
unconscious plane. It has proceeded in the 
individual by the individual's recognition of 
his own personal desires. 

Desire is the organising principle ; from first 
to last it has been so. 

The recognition of desire is the recognition 
of the law as expressed individually. It is 
the individual's recognition of the magnetic 
or attracting power which he sees within him- 
self. He recognises this attraction or magnet- 


ism in himself, and it becomes the law of his 
individual life. It is that unseen something 
within him that always cries out for some- 
thing more than he already possesses. It is 
the Principle of Life ; the growing principle ; 
and his recognition of it has brought him 
steadily up through the centuries from the 
lowest condition imaginable to his present 
form, intelligence and strength. 

In obedience to his unconscious recognition 
of this life-principle expressed individually as 
desire — he, as the tiny drop of protoplasm, 
acquired a digestive system and all the ap- 
pendages necessary to supply it with food. 

In obedience to his love of life, or his desire 
to have his life perpetuated, his organism pro- 
duced a reproductive system ; which as yet only 
serves a part of his purpose ; since it is only far 
enough evolved to perpetuate his kind without 
perpetuating himself. 

While generation proceeds in one unbroken 
stream on the unconscious plane of life, re- 
generation is not possible except upon the 
conscious plane ; a plane that the race is now 
on the verge of reaching. 

All growth depends upon the recognition of 
the law ; but no thing, and no man, can recog- 
nise the law in its fulness. Man only recognises 


the law in himself, as it is expressed in his desire 
for something more than he possesses. 

The recognition of my desires is the recogni- 
tion of the Law of Attraction in my own life, 
as separate and apart from the Law of Attrac- 
tion expressed in other lives. 

The desires I see in myself are evidence of 
my own self-hood. They form my ego. That 
I am not in all particulars like my neighbour 
is because my desires differ from his ; I recog- 
nise in the law more good than he does, and 
thereby show forth an organisation superior to 
his ; or I recognise less good, and show forth 
an organisation inferior to his ; or both of us 
may recognise an equal amount of good, but of 
different kinds, and may show forth organisations 
equally good, but different from each other. 

And this has been the case all down the 
scale of being. A blade of grass shows forth 
as much good as it recognises ; so does a 
tree, a horse, or an angle worm. 

Our bodies are the records of our beliefs ; 
and just to the extent that we have believed 
in our desires, which are of the Law, indivi- 
dualised within us, we have been true to the 
Law, or the principle of growth, and have 
manifested that which seemed good to us ; 
therefore, I say that as much " good " as we 


have recognised in the Law, we have shown 
forth in our bodies ; thus making our bodies 
the record of what we desired and believed in. 

The forms of life have been growing more 
complex from the first inception of the first 
form, which was nothing more than the cohe- 
sion through the Principle of Attraction of 
two or three of the primordial life-cells. 

They have been growing more complex, be- 
cause as they aggregated to themselves more 
and still more of the life-cells, their desires 
became more numerous. This increase in the 
number and character of their desires was all 
the time making more powerful magnets of 
them ; and so evolution proceeded. 

Every visible manifestation of life — mineral, 
plant and animal — is self-created. 

Life may be called two-fold, even though 
it is a unit. It may be called two-fold because 
there is a seen and an unseen side to it. On 
the unseen side we have the Law of Being 
or the Principle of Life, which is the Law 
of Attraction. No man knows anything about 
it except that it exists. We sec its effects in 
the magnet ; we see that ever)- life-cell is a 
magnet, and we know that it is both external 
and internal ; both seen and unseen ; both 
positive and negative. The positive side being 


the Law, which is unchanging ; the negative 
side being the recognition of the Law, which 
is the external side, and which is constantly 
changing through the increasing or lessening 
power of individual recognition. 

The more an individual recognises of the 
power of the Law, the more positive he be- 
comes. Man, recognising more of the power 
of the Law than any other creature, is positive 
to all other creatures ; and being positive to 
them, he is their master. They supply him 
in all his many wants. He cuts down the 
magnificent tree and holds its individuality 
in subservience to his needs ; he kills the 
animal and eats its flesh in order to satisfy 
his desire for food ; he becomes greater and 
stronger all the time by sacrificing lives that 
are negative to him. These lower lives pass 
constantly into his life ; his life would pass 
into some life higher than his own, but for 
the fact that his constantly growing brain 
renders unnecessary any life higher than his. 
If his brain found its limitation in serving 
a non-expanding range of uses, like those of 
the cow or the horse, then nature would beget 
an organisation superior to his, into which the 
increasing knowledge of the growing race 
misht extend. 


But it is not necessary from the fact that 
man keeps growing and increasing in know- 
ledge all the time ; in this way proving that 
he has no limitation. In consequence of this 
fact there will be no higher organisation, ex- 
cept that into which his present organisation 
will expand by the farther expansion of his 
intelligence ; or his farther recognition of still 
greater power existing in the Law. 

Intelligence or mind is the visible substance 
of the universe ; it is simply the recognition 
of the Law of Being, which is the Law of 
Attraction, or the Life-Principle. 

Another statement of this idea would be 
that the words "love" and "intelligence" are 
an explanation of it all — love being the un- 
seen principle of cohesion. The idea expressed 
in this manner is not new ; it forms the basis 
of Swedenborg's theory, a theory that he fails 
to carry out into particulars in his very vol- 
uminous writings. 

The entire trend of thought is from physical 
to metaphysical ; and it cannot be otherwise, 
since race growth is in this direction. 

A belief in the physical as dead matter is 
all that now holds the race back from the 
most rapid and startling growth. Freedom — 
the goal of the world's desire — lies just ahead, 


and here we remain, tethered to a mistake, 
a mistake that could not hold us one moment, 
but for the fact that we are all mind, and that 
our mistakes are our bodies. Our mistakes 
are our beliefs ; they are our fixed modes of 
thought. Therefore, they are our beliefs ; and 
belief is the body of the individual. The body 
is not the record of our beliefs ; it is our beliefs ; 
it is the sum-total of all our beliefs ; for belief, 
being a mental thing, is real substance ; and, 
whether belief is true or false, it is a substantial 
thing so long as it lasts. 

Believing ourselves living spirits chained to 
dead matter is a mistake as potent to hold us 
down to what we call the law of gravitation, 
as if matter really were a dead substance, 
instead of being what it really is— pure mind, 
the recognition of the Law of Being — from 
which it is inseparable. 

The inseparableness of substance from the 
Law that is its invisible partner, when once 
seen in its true light, immediately suggests 
the idea of immortality in the flesh ; especially 
when taken in connection with the fact that 
man is self-creative. 

Indeed, but for man's belief in the deadness 
of matter, and his still more foolish belief that a 
God made him, he would even at this time be 


diseaseless and deathless ; he would, even now, 
be on the road of endless progression, led ex- 
clusively by his desires for happiness. He would 
be trusting the Law, and externalising his desire 
— which is the Law individualised in him ; and 
his body would be showing forth greater power 
and beauty daily. He would be on that plane 
of thought where his body (which is the con- 
densed form of his thought) would be growing 
each day into a new and ever-beautifying 
revision of his new and beautifying acquisition 
of intelligence. 



I NOW leave it to the reader to say whether 
death is a necessity of our organisation, or a 
desirable thing, since spirit and matter are not 
two separate substances ; and I will return to 
again consider what seems to be the spiri-t 
forms described so frequently by Spiritualists, 
and seen by thousands of people. 

Our bodies are the condensed forms of our 
thoughts, or our beliefs. Thought and belief are 
in some degree synonymous ; both are forms of 
recognition ; both are mental expressions. A 
thought seems not to have the fixed character 
of a belief; but it may become a belief, and in 
doing so it will take its place among other 
fixed beliefs, and be a part of the visible body. 
Belief is simply thought that becomes fixed. 
The body is thought, but it is thought that is 
fixed ; thought whose correctness is not ques- 
tioned, and (on the mental plane, where we do 
really exist, whether we are aware of it or not,) 
becomes visible. Fixed thought is belief; and 
belief is visible thought expressed in a thousand 



different forms, each form being" its own in- 
dividual recognition of the possibilities con- 
tained in the Law of Being. 

Thought — before it becomes fixed in belief — 
is invisible to our undeveloped perceptions ; it is 
a reality, though intangible, just as the perfume 
of flowers and many other ethereal substances, 
which we are not able to perceive except by 
their effects. 

And yet the power to see these fine sub- 
stances is latent among the undiscovered 
possibilities that will some time awaken within 
us. Even now we get occasional evidences 
of their existence, when we are off our 
guard against everything but the common- 
place and orthodox attainments of the present. 
We sometimes forget that we believe in nothing 
but what we call " established facts," and in 
these moments of forgetfulness, it may be that 
some mighty power within us steals a march 
on us, and shows itself in something unex- 
pected to, and even unacceptable by, our 
" sober senses." 

Then it is not impossible that the thought 
which has so far mastered us as to render us in a 
measure unconscious of what we are thinking, 
and watchful of the action of our mind, should 
suddenly appear before us in the objective. 


It is a living thing ; each atom of its frail 
being is transfused by the Law. For the time 
being, it actually has an individuality of its 
own ; an individuality quite negative, however, 
to that of its creator, myself, for instance, and 
holding its objective form in ready obedience 
to my caprice. 

This is the real condition : I have been in 
a reverie, a careless state of mind, when my 
thoughts were shaping themselves uncontrolled 
by my will. My will, which is my ego, being 
off guard, there is a tendency to disintegration 
in my body — the sum of my fixed beliefs. 
Then, stray thoughts, beliefs which are not 
fixed, may start up from the careless or in- 
dolent brain, and actually become sufficiently 
fixed to be visible. In becoming thus partially 
fixed, they draw upon the fixed beliefs (my 
body), which for a time are in a measure 

And here we have the double presence, the 
second part)', which may either be an exact 
resemblance of ourselves, or the resemblance 
of some picture that exists, or has existed, at 
some previous time in the mind. 

I recall an occasion when for a few hours 
I was so exceedingly negative that these 
thoughts took objective form by the hundred. 


They were literally annihilating me, and 1 was 
too weak to resist them. My life seemed to 
be passing out into them, when the physician 
was called, and by giving me a stimulant 
re-established the ego in my organisation, 
which actually appeared to call into itself and 
absorb every one of the wandering shapes 
that were disintegrating my body, and thus 
becoming objective to me. 

That thoughts are things is a fact that 
cannot be disputed. We might as well say 
that ether did not exist, because it is invisible, 
as to say that thought is nothing because it 
is not seen under ordinary conditions. 

There is no nothing. Wherever the Law of 
Attraction is recognised, even in the feeblest 
manner, there, though unseen, exists the form 
of that recognition. Recognition is form. 
Recognition is the making visible of the Law. 
The Law is the only thing that can be re- 
cognised. It may be recognised in weakness 
or in strength ; but wherever it is recognised, 
no matter whether the recognition is weak or 
strong, a manifestation of it is inevitable. 

Whether this explanation will apply to every 
phase of spirit materialisation or not, I cannot 
say. Nor have I given it in the hope that it 
will do so ; for there is no pleasanter thought 


to me than that our loved and dead do really 
live after they have left this sphere, and can 
return to us again. 

Nor does the fact that our thoughts may 
take shapes which — under certain conditions — 
become objective to us, invalidate the claim 
of Spiritualism, that the spirits of the dead 
can return and take form. 

My real object in saying what I have said 
is to prove to the reader what I know to be 
true ; that there is no nothing ; and that 
thoughts are things. I also wish to establish 
the fact that the human mind is an unpro- 
spected field, and that no one has even the 
faintest idea of its latent powers. 

In the matter of being lifted from the floor, 
to which I alluded a few pages back, in con- 
nection with other Spiritualistic phenomena, 
I wish to say that this, too, may be, and is, 
a power that belongs to man ; one that he 
can exercise at will when he comes to know 
more of himself and his relation to the Law 
of his beinsr. 



In attempting to define the seeming difference 
between the law of gravitation and the Law of 
Attraction, I showed that this seeming differ- 
ence was a difference in the degree of intelli- 
gence in the objects that were attracted. I 
showed how the words l> death to death " 
would explain the law of gravitation, and 
" life to life " would explain the Law of 
Attraction ; in short, that the law of gravitation 
was the negative pole of the Law of Attraction, 
since its effects were manifested in objects too 
ignorant of the Law of Attraction to be lifted 
by it. 

I said that with the first awakening of intel- 
ligence, which in all objects, from a grain of 
sand up to a man, is the recognition of innate- 
desire, the objects were lifted upward instead 
of being held downward. The Law of Attrac- 
tion is therefore the Law of Life in evolution, 
while the law of gravitation is the same law 
of life in latency. All is life either in action 
or with its powers of action latent. 



Therefore, the law of gravitation is the Law 
of Attraction ; but being the negative pole of 
the Law, it seems to be rather a denial of the 
Law than the Law itself. 

The law of gravitation glides by impercep- 
tible degrees into the Law of Attraction. They 
are the same Law, the seeming difference being 
the different degrees of intelligence that recog- 
nise it. 

The speck of mould lies close to the earth. 
It does not recognise the principle of life within 
it. That principle of life is desire. The Law 
in individual expression is desire ; and after a 
time the speck of mould feels the monitions of 
the law ; recognises the desire — the law — and 
becomes what we call a living organism. It 
was alive before, but did not know it. That is, 
the Law of Attraction was in it because it is in 
all things ; but the recognition was wanting ; 
or, rather, the degree of recognition within it 
was too undeveloped for observation. 

So long as the recognition was wanting, or 
too feeble for expression, the speck of mould 
was simply acted on. With stronger self- 
recognition came the power of independent 
action ; and then it became obedient to the 
Law of Attraction within it as expressed in 
its own recognised desire ; and with even this 


small amount of freedom it moved upward 
from the earth. The law of gravitation in it 
had developed into the Law of Attraction. In 
strict truth, it had always been the Law of 
Attraction, but was only the Law of Attrac- 
tion to the intelligence that recognised it as 

Thus it is seen that a recognition of the Law 
of Attraction emancipates from a belief in the 
law of gravitation, or from the non-belief in 
the Law of Attraction ; and thus intelligence 
becomes master of death to the extent of its 
power to recognise the Law of Attraction. 

I shall have to go over this again in order 
to make it clear. 

There really is no law of gravitation ; that is, 
if I am permitted to define the law of gravita- 
tion as that power which draws all objects 
towards the centre of the earth. For there is 
no such power. 

Every atom in the world is mind, intelligence, 
recognition of the Law of Life within itself, that 
when expressed at all is expressed in desire. 
This Life- Principle which is expressed in the 
individual as desire exists in latency in every 
atom ; and it is no sooner recognised by the 
atom than the atom acts in obedience to it. 
The desire in the atom always leads away from 


the earth, and not down into it, showing that 
the real attraction to which every desire points 
is upward, and not downward. 

The tree is attracted upward and goes on 
being attracted upward, in obedience to its 
desire, until its very roots — in a broad sense 
— are freed from the earth, and it walks on 
top of the earth in a form of greater freedom. 
It may have a multitude of feet on the ground, 
and may move with difficulty, but the same 
Law of Attraction keeps growing upon its 
recognition, until in the lapse of ages it stands 
upon four feet. And so the power of recog- 
nition goes on for ages again ; and it has so 
far emancipated itself that it stands on only 
two feet. 

And still the power to recognise the Law, as 
expressed in desire, goes on ; and the freedom 
from the so-called law of gravitation continues. 

This is the case to-day. It has been the 
case always ; and who is there to limit its 
progress in the future? 

Man, as to his personality, is clear mind or 
intelligence. He is the Law in the objective. 
The Law as personified in desire is his sub- 
jective side ; and the seeming two are one. 

The Law is inexhaustible. Man's recognition 
of the Law has its limitations, and these limita- 


tions establish his shape, and the shape of 
every object in nature. 

But though we see in man's present shape, 
and in the power or lack of power manifested 
by him, the limitations of his intelligence, yet 
there is no valid reason why there should ever 
be a limit to his intelligence, or his recognition 
of the Law. The Law being limitless, his 
power to recognise it is also limitless. And as 
every fresh recognition of its power releases 
him more and more from the deadness called 
gravitation, and puts him more and more under 
the influence of the Law of Attraction, which 
is not towards the earth, but away from it, I 
say the time is coming when he will float in 
the air ; and that, too, without any foreign 
appliances, and without any effort beyond the 
simple recognition of the Law of Attraction. 
In other words, he will float in the air because 
he wants to. 

It is impossible to form anything like an 
adequate idea of the power of the Law of 
Attraction. Every form of organisation de- 
pends upon it. Every organised form, accord- 
ing to its needs, recognises the power of the 
Law, and becomes just what it recognises ; or 
shows forth in its external self that which it 
perceives to be good. 


Recognition is the externalising power ; and 
it is something that grows. The Law does 
not grow ; but the recognition of the power 
of the Law grows constantly in the mind of 
the untrammelled thinker ; and this is why 
life is a progression, and not a creation. 

Nothing is created ; nothing ever has been 
created. What we call creation is the thousand 
forms of recognition of the power of the Law 
of Attraction. 

If recognition may be called creation, and 
in one sense it may be so called, then forms 
are self-created. 

They are, at least, self-manifested. 

It is a half-intuitive perception of this fact 
that has started the belief called " free moral 

If free moral agency means the power to 
act independently of the Law, then there is 
no free moral agency ; for the Law is one with 
the power that exerts it ; and the nearest 
approach a man can make to freedom is through 
greater knowledge of the Law, or closer con- 
formity with it. 



" Out of the night that shelters me, 
Black as the pit from pole to pole, 
I thank whatever gods there be 
For my unconquerable soul." 

The much repetition of the foregoing pages 
would be unpardonable but for the fact that 
nothing short of repetition over and over again 
would make the subject clear to those to whom 
the idea is new. 

There are two parts to this subject. One 
relates to the Law of Being, or Attraction ; 
the other relates to individual life under the 

We know nothing of the Law except that 
it is the moving spirit of all life, the Life- 
Principle ; that it fills all space absolutely full, 
leaving no room for the least particle of death. 
We know that this Life- Principle is altogether 
alive and vital, and altogether good, and as 
it fills the universe, therefore, the universe is 
altogether alive and vital and good. This 
statement excludes the idea of either death 


THE EGO 133 

or evil. And, indeed, there is no death and 
there is no evil. 

The Life-Principle, the Law, is the containant 
of all possibilities. Man and all creatures ex- 
ternalise in their own personalities these pos- 
sibilities as rapidly as they recognise them. 

Recognition makes apparent or visible those 
possibilities of the Law, that were unapparent 
or invisible before they were recognised. In 
this sense — the sense of externalising or 
making visible the possibilities of the Law 
— the power to recognise may be called the 
creative power ; and from this time on I shall 
speak of it as creative. 

Recognition, then, which is intelligence or 
mind, creates. 

I, therefore, come to the second of the two parts 
of this subject ; that which relates to creation. 

The old question in the catechism, " Who 
made you ? " has never been answered correctly 
except in one instance ; at least, there is only 
one instance on record, and that will be found 
in " Uncle Tom's Cabin." 

When Miss Ophelia propounded the question 
to Topsy, it was answered correctly : " Nobody 
never made me. I 'spect I growed." 

On the hypothesis that there is a personal 
God, who, in spite of His personality — which 

134 THE EGO 

means His limitation — still fills all space ; and 
on the still farther hypothesis that He made 
man and all the other creatures, I think it 
must be admitted that, for an individual of 
His power and boasted judgment, He made 
a very poor job of it ; so poor that it is no 
wonder He got tired of the work of His hands, 
and gave us over to His coadjutor, the devil, 
to hide it out of His sight. 

Compare this theory with the theory that 
the race is a growth, and that it takes no 
step forward in the scale of being except by 
recognition of more truth, or the gain of more 
intelligence ; and compare it as it now stands 
with what it was at the time of the cave 
dwellers, and see if it, as its own creator, has 
not the right to be proud of its work. 

On the first hypothesis the work was finished 
at one blow — as it were — and it was a wretched 
piece of work. On the second hypothesis we 
see the never - ceasing effort of intellect to 
climb higher in the intellectual scale ; and as 
a result, an unfinished, but a constantly pro- 
gressing race ; a race that we admire and 
respect because we know that it is where it 
is by its own effort ; by its own unceasing 
struggle with ignorance ; by the daily heroism 
of its past as it journeyed through untrodden 

THE EGO 135 

wildernesses of thought, without a solitary 
guiding light except that which its slowly grow- 
ing and hardly gained experience yielded it. 

Take this glorious race just as it stands 
to-day, still fettered and still clinging to its 
chains, but still advancing slowly along the 
road that promises relief from them, and com- 
pare it with the cut-and-dried and finished race 
that God made, and note the difference in your 
feelings for the two. 

In God's race there is no hope. It was 
completed at its birth and has done nothing 
but degenerate ever since. God made it de- 
pendent on Himself; and it now finds itself in 
the dilemma of an abandoned job ; God having 
in a measure washed His hands of it and left it 
to the tender mercies of its arch-enemy, whom 
God also made, apparently for no other purpose 
than that of a scapegoat for His own mistakes. 

But the man-made race of evolution began 
in the smallest possible way. It was not only 
not perfect at its inception, but it was merely 
the seed germ of a race. It had no God to 
depend upon and no inspired guide to lead 
it. It was self-creative and self-dependent 
from the first, and it felt its slow but sure 
way up from its beginning, through the dark- 
ness of absolute ignorance. It had no guides 

136 THE EGO 

but its mistakes. These mistakes which have 
been imputed to it as sins have been its only 
guide-posts to point it in the right direction. 
And yet it has forged its way through earth 
and air and fire and water and tempest, and 
the dense blackness of its own intellectual 
night, to its present standpoint, where it sees 
the dawning of light at last. It has scored 
its triumphs in the conquest of a myriad of 
obstacles ; it has covered itself with bruises 
and wounds too grievous to tell of; it has 
left thousands of its numbers to mark each 
upward step in its progress ; and it is here 
to-day, blood-stained, sick and sore from its 
head to its feet, but dauntless still, and covered 
with the glory of its undying courage. 

O, beautiful race ! A baby race even yet ; 
still foot-bound in the long gowns of its in- 
fancy, but ready now to tear away each hamper- 
ing bond, and walk forth in the broad road of 
an infinite freedom towards infinite wisdom. 

Which will you have — the race that God 
made, or the race that is now making itself? 

Those who look upon the race to condemn 
it, exhibit about as much judgment as one 
who, coming to the orange tree at my window, 
should taste the unripe fruit and pronounce 
orange culture a failure. 

THE EGO 137 

If God made the race, then there would 
be no need for any action upon its part at 
all. It is made and finished, and that is all 
there is of it. But if the race made itself, 
which it surely did, then it has an endless 
work before it in making itself over in accord- 
ance with its ever-enlarging and ever-beautify- 
ing ideal. 

And who will deny the presence of the ideal 
in man ? Man, God-made, could have no use 
for an ideal, since God's work must necessarily 
be perfect ; it might have the power to re- 
trograde, but it evidently could have no power 
to progress. 

And yet we find in man an ideal that is 
always far ahead of his present attainment. 
This would not be in him if God had made 
him ; it would be in him if he had made 
himself; it would be the beautiful implanted 
hope ever leading him to higher growth, to 
nobler attainment. 

And this ideal is not only in man, but it 
exists in every organised creature from the 
lowest form of life on up through the scale 
to man. It is the aspiration, the desire, the 
Law incarnate, whose never-ending possibilities 
are foreshadowed in the creature's intuitive or 
latent powers of recognition. It is the very 

138 THE EGO 

basis of growth in all creatures, and links all 
creatures together on the road of infinite 
progression ; proving not only the oneness of 
the Law, but the oneness of the Law's recog- 
nition of itself. For the Law's recognition of 
itself is one, though expressed in individuals. 
It is one unbroken chain of recognition that 
establishes not only the brotherhood of man 
with man, but the brotherhood of every ex- 
pression of life with every other expression. 
For as the Law is one, so the recognition of 
the Law is one ; thus demonstrating the whole- 
ness and infallibility of the universe. 

Every life-cell is an ego. It is a seed germ. 
When — under the Law of Attraction — two or 
more of the life-cells unite, they come into 
one understanding of the Law, not into two 
or three understandings, and the two or three 
egos become one ego, and possess greater 
drawing power than the single life-cell. 

This is shown in the common magnet. It 
has its positive and negative pole and demon- 
strates its power as a whole magnet. It may 
be broken into a hundred pieces, and each piece 
will be a perfect magnet with its positive and 
negative pole. Weld the pieces together again, 
and the many magnets become one magnet. 
The magnetism is indivisible ; the recognition 

THE EGO 139 

of the magnetism may be individualised ; and 
it is individualised endlessly in the primordial 
life-cells. The drawing together of the cells 
and their cohesion in more complex forms is 
individual growth. 

In individual growth the drawing power of 
the individual is constantly increased ; as it 
increases it becomes constantly more positive 
to the less complex individualities about it, 
and masters them ; by mastering them it 
unites their power to its own. The strength 
of the conquered does, in a sense, pass into 
the conqueror ; and so we have the law of 
individual growth, which is by the survival of 
the fittest. 

The magnet's recognition of its own magnet- 
ism is its recognition of the Law of Attraction 
within it. 

The man's recognition of desire within him- 
self is the recognition of the Law of Attraction 
within him. 

The leading difference between the magnet 
and the man is that, while both recognise the 
Law of Attraction within themselves, the man's 
recognition is of such a character as to give 
birth to WILL ; the conscious ego ; while that 
of the magnet has not advanced so far on the 
road to consciousness. 

140 THE EGO 

In the early stages of individual growth, the 
creature's recognition of the Law of Attraction 
within it is perceived to be simple desire. But 
this desire is the basis of all future growth. 
The more we gratify desire, the more it grows. 
This is equivalent to saying, the more we re- 
cognise the Law, the more of the power of the 
Law we embody ; for the recognition of desire 
is the recognition of the Law. 

The desire thus recognised by the creature 
has no moral character whatever ; nor has the 
Law itself any moral character. Morality is 
an external thing, and belongs to the intelli- 

Desire is a purely selfish attribute. 

What then, is the Law of Attraction, the Law 
that men call God, a selfish principle ? 

The Law of Attraction has no character 
whatever ; it is neither selfish nor unselfish ; 
it is simply the drawing power, wJiole and i>i- 
divisible\ utterly regardless of morality or 
individual rights. 

With individualisation comes the conscious- 
ness of the Law, taking the form of desire. It 
is utterly selfish ; it is the ego ; it is the " I " in 
a struggle with every other " I." 

Its selfishness, from its first inception, is only 
limited by its lack of power. It is its own 

THE EGO 141 

centre of the universe, and its own effort is to 
draw to itself all there is. 

The selfishness of the creature increases step 
by step with the development of higher and 
still higher types of life. Why? Because de- 
velopment is nothing else but the still greater 
recognition of individual desire ; and desire is 
the starting-point and the basic principle of 
self; it is selfishness or selfhood. 

The desire of the individual is only limited in 
its selfish grasping after everything it sees by a 
still greater desire ; the desire for a secure life. 

So long as all creatures act from selfish desire, 
there is one constant state of warfare, and the 
world is under the dominion of fear. The de- 
sire for peace and security dominates the desire 
for possession, and gradually it becomes the 
highest desire that justice shall reign, because 
justice guarantees the greatest happiness. The 
desire, without ever forsaking the central stand- 
point of self, always bent on its own happiness, 
has developed a better conception or a better 
recognition of what it takes to produce happi- 

Individual life rests exclusively on selfish- 
ness ; the effort of each to attain its own ends ; 
its own happiness. The best method of attain- 
ing these ends, true happiness, is a matter of 

142 THE EGO 

intellectual growth : a matter of greater recogni- 
tion of the Law of Attraction ; the law of infinite 
union ; the Law as expressed in greater and 
more complex desires. 

The renunciation of one individual to another 
and the folly of self-sacrifice, become apparent 
when it is seen that such renunciation and 
sacrifice rest on the same foundation that all 
our other actions rest upon. They are per- 
formed for the purpose of yielding us the 
greatest happiness, either here or hereafter. 

So it happens that no man can resign the 
ego. Let him cover it up as he will, it is 
always the motor that moves him, and always 
will be. What is religion but giving up some- 
thing in the present in order that we may 
get it in the future with infinitely compounded 
interest? I am willing to give the heathen 
the twenty dollars I have saved for the pur- 
chase of a new dress, if I am convinced that 
God is my security and will pay me back a 
hundred-fold. It appears to me as a first- 
class business transaction, and I will risk " the 

The mother love, that beautiful and tender 
and holy feeling, is self-love. The child is 
the object of the mother's desire ; probably the 
very highest object of her desire ; and she 

THE EGO 143 

holds it more tenaciously than anything 

Every form of love rests on desire ; rests 
on the basis of self. Indeed, every good and 
beautiful attribute has self-love for its starting 
point ; self-love worked out through higher 
and nobler recognition of the Law of Attrac- 
tion, and individualised in higher and nobler 

The growth of desire is the growth and 
strengthening of the individual. 

Society, when it shall have reached a more 
ideal condition than at present, will have 
reached it through the strengthening of the 
individualities composing it ; and these in- 
dividualities will have become strengthened 
by a better recognition of their own selfhood 
as expressed in their enlarged desire. 

The total sacrifice of the selfish principle 
as expressed in desire, if such a thing were 
possible, would mean the destruction of the 
ego, which would be annihilation. And this 
is the impracticable and the impossible religion 
preached from thousands of pulpits to-day, 
whose effects are not the making of men, but 
the prostitution of them to a mistaken renun- 
ciation and self-deceptive and often a hypo- 
critical humility. Religion is based on fear. 

144 THE EGO 

And I now state boldly that everything in 
this world that is based on fear must die. It 
must die, that man may live and love and 
expand to the glory of true and free individu- 
alism through the power of love, whose very 
nature is incompatible with fear. 

The love that is preached from the pulpit 
is an impossible thing in the character of the 
religion that preaches it. And why ? 

Because the religion itself is the most diluted 
compound of weakness ever concocted for the 
abject prostration of individuality. It is a 
doctrine that teaches men to resign their own 
strength, and to lean on the strength of 
another ; a doctrine that ignores individual 
power, and throws itself in abject helplessness 
upon some imaginary power external to the 
individual. In such circumstances the very 
effort of a person to love his neighbour as 
himself becomes a hypocritical pretence. He 
is not capable of generating love ; love is the 
child of freedom, and the slave of fear is 
powerless to beget it. No one who is weak 
in his own selfhood can give himself; and 
this is love. No one who leans on a power 
outside of himself can be anything but weak. 

It is only when men come into a state of 
freedom from the ripening of the ego, that 

THE EGO 145 

it becomes possible for them to fulfil the 
claims of the so-called gospel, and love others 
as they love themselves. For love is the 
overplus of strength, and they who lean and 
beg will never be strong enough to generate 
anything but a counterfeit representative of it. 

Love is the outflow of individual strength ; 
the outflow of the individual's very self; there 
is no outflow to individual weakness ; nothing 
but the absorptive drying up that we perceive 
in stagnant water. 

The time is fast approaching when men 
will love ; and that, too, because self is the 
moving spring of each person. When we shall 
become free from fear through the growing 
knowledge of our own power, we will see in 
others only the qualities that attract us, and 
we will flow out to them in desires for their 
good. Beautiful deeds will become the spon- 
taneous outgrowth of free souls. In an atmos- 
phere of freedom, the kingdom of love will 
be established. 

We would love now if we were free and 
strong ; but we are so fettered and so weak 
and so full of fears for our own safety, that 
we cannot get away from the clamouring ego 
within us for an hour. We cannot come into 
that condition of noble and lofty repose which 

146 THE EGO 

enables us to say, " All things are well at home. 
I will, therefore, go abroad and see if I cannot 
make them better for my neighbours." This 
would be love. It would be the superabundant 
outflow of strength. 

But why should I care — being happy myself 
— whether others are happy or not? Am I not 
under obedience to the law of selfishness? In 
what particular is this personal ego I find within 
myself to be served by serving others ? 

I answer that in my still farther recognition 
of the Law of Attraction I have come into 
closer relationship with my neighbour ; the 
drawing power of the Law has so shown me 
his oneness with me that it has become my 
desire to help him ; my whole nature has warmed 
towards him, because the Law in its fuller mani- 
festation is Love. My more complete recogni- 
tion of the Law has filled me with love, and 
love seeks an object ; it is the expression of the 
Law of Attraction, and being full of it, my 
happiness is best served by manifesting it in 
noble words and generous deeds. And thus, 
even in the execution of man's loftiest ideal 
for the universal good, we see that he acts in 
obedience to his self-love ; the love so mis- 
understood and so condemned by the super- 
ficial thought of the acre. 

THE EGO 147 

The tendency of evolution is the perfecting 
of individuality ; the concentration of power 
in the ego. Man must learn that he is self- 
creative, and that his only hope lies in this 
fact ; that his only salvation is knowledge ; 
that knowledge is a constantly growing power. 

Seeing this to be so, let every human being 
take fresh hope. 

So long as salvation is supposed to depend 
on another, it must always seems doubtful ; 
and this doubt cannot but keep one more or 
less under the influence of fear. 

But when self-salvation is seen to rest on 
self-dependence, on individual effort, then native 
courage and will-power come to the rescue, and 
a man shoulders the burden of his journey, and 
trudges along the road of endless progres- 
sion with faith in himself to overcome all 

And in this frame of mind he grows stronger 
every hour, no matter how rough the journey ; 
the rougher the better, since every conquest 
adds to his strength until he feels his position 
to be God-like and irresistible. 




Self-dependence in the pursuit of wisdom 
— this alone is growth. 

Whenever a man is in a position that entails 
the necessity of leaning on some external aid, 
he is a dying man ; his tendency is downward ; 
he is under the so-called law of gravitation. 
Knock the props from under him ; then, if 
he can stand alone, with faith in his own 
unaided self, and with the resolution to follow 
his highest aspirations, indifferent to the 
criticisms of his neighbours, he has passed 
the line that lies between the so-called law 
of gravitation and the Law of Attraction, and 
has entered the outskirts of a diseaseless and 
deathless domain of pure life. 

That this is a difficult thing to do, no one 
can doubt. We look abroad and see disease 
and death everywhere. They seem to be the 
established order of nature ; to break away 
from them looks an impossibility. We have 
not yet discovered that there is no established 



order in nature ; we cannot yet realise that 
nature is an ever-varying series of conceptions 
of the Law, and that disease and death are 
among these conceptions. 

That they are mistaken conceptions, or con- 
ceptions based on our ignorance of absolute 
truth, has not occurred to us. We have not 
yet found out that all is life, and that the 
whole chain of growth, from the lowest organic 
form, up to man, is a gradually growing con- 
sciousness of this great truth ; this absolute 
truth ; the most important of the few absolute 
truths we know at this time. 

The entire procession of organic forms, I 
say again, has been but a series of gradually 
enlarging perceptions of the undeniable truth 
that there is no death, and can be none ; that 
all is life. 

Individual intelligence, individual knowledge 
of this one mighty truth, is positive salvation 
from disease and death. 

That disease and death should be among 
the conceptions of nature, is because nature 
in its conceptions of the truth is a growth. It 
cannot conceive the full possibilities of the 
Law of Attraction in a moment, any more than 
a peach can conceive the possibilities of its fully 
ripened condition at the moment of its inception. 


Let us imagine that nature could be ab- 
solutely perfect and beyond the possibility of 
any farther growth ; that man, as a part of 
nature, was also perfect. In this case, he would 
have nothing more to desire, and no farther 
incentive either to thought or action. Is there 
anything desirable in such a condition ? Is 
it not the most terrible form of death that 
one can imagine? Dead, and yet conscious 
of the situation ; dead and yet sufficiently alive 
to know it. For my part, I should prefer an 
eternal sleep. 

On the other hand, look at nature with man 
at its head as an ever-growing thing. Look 
at the Law as expressed individually in desire. 
In this condition there is always a future ; 
there is always some happiness to be attained, 
which, when attained, projects its hope of some 
other and greater happiness. There is always 
some obstacle of ignorance to be conquered, 
the conquering of which brings a greater 
consciousness of strength and power to him 
who conquers. There is an ever - enlarging 
object in life; an ever -enlarging hope for 
that which lies beyond; an ever -enlarging 
future, which, in passing behind us, strengthens 
our position in the universe and confirms our 
mastery more and more. There is always 


something to live for ; always an object to 
stimulate effort, and always the deepening 
and broadening and beautifying manhood and 
womanhood that is the result of effort. There 
is always the closer approximation of our 
external selves to the glorious internal ideal 
born of desire, and bringing us more and more 
into a position of oneness with the Law of 
Attraction, thus uniting us in love and har- 
mony and power. 

And in all of this growth, we will eventually 
exhaust the latent powers of the earth, and 
enter other spheres of thought and action, 
whose possibilities will far transcend those of 
the earth. 

And on and on, through a never-ending series 
of conquests in obedience to the ideal, which 
allures forever to higher heights and to happier 
happiness, and to tenderer and nobler love. 

There is perfection, but man will never reach 
it. It is an infinite thing and belongs only to 
the Law, the unchangeable Principle of Life ; 
the Eternal Unit ; the One. Man is many ; he 
represents a million phases of the Law ; but 
not the all of it. His happiness depends on 
his finitehood ; on the absolutely limitless 
capacity of his power to grow. 

The basis of individual life is desire. Desire 


is the Law incarnate in the individual. It is 
the diseaseless and deathless principle. This 
fact shows that it is of the Law, and not of 
the intelligence, or the recognition of the Law. 
The desire exists whether it is recognised or 
not. Indeed, it is very seldom that the desire 
is recognised in a man in a way that will make 
it apparent in his consolidated intelligence, 
which is his body. 

He desires and he recognises that he does 
desire, but he does not recognise that his desire 
is a power to be relied* upon. He desires, but 
he fears to trust his desire and trusts his fear 
instead ; thus giving the superior recognition 
to his fear, and ignoring his desire. In ignor- 
ing his desire, he in a measure paralyses its 
effectiveness ; in recognising his fear, he makes 
the fear paramount in his mind or his intelli- 
gence, and it is the fear that is recorded in his 
intelligence, and not the perfect desire. And 
this is why these human intelligences — our 
bodies — are so weak and wretched and diseased, 
and why they die. 

To fear is as much a function of the intellect 
as to hope. To fear is to believe something 
that you do not wish to believe. Every belief 
is a form of intelligence or ignorance (the 
two words are off the same piece, being nega- 


tive and positive poles of truth). To believe 
what you fear is to make manifest a certain 
state of mind ; it is a negative state of mind, 
but this does not prevent it from being a belief; 
and to believe anything whatever is to make 
it manifest or visible ; whether it is a negative 
belief, by which I mean a belief that denies 
the absolute truth that all is life, or a positive 
belief that affirms the infallibility of the Life- 

If a man believes that which he fears, his 
belief is a traitor to his desire ; it is not at one 
with his desire, and, therefore, it does not 
properly clothe his desire or make it manifest. 

There is no belief entirely free from the 
recognition of the desire ; there must be some 
recognition of desire in every belief, or else the 
body of man's belief would scarcely cohere 
enough to give him a personal appearance at 
all. And men do trust their desires deep down 
in their intuitional natures much more than 
they are usually aware of; from this fact, they 
live longer than would appear possible when we 
consider how very much people seem to trust 
their fears. Desire is so positive a thing that 
it commands a certain amount of recognition, 
even though it is unconscious or intuitive 


Life, freedom from disease and old age, de- 
pend entirely on the amount and kind of 
recognition a man gives to his desire. One 
man recognises his desire as something danger- 
ous to his own salvation and to society, and 
goes to work to crush it. This crushing process 
usually strengthens the desire and thereby the 
individual ; but it is apt to render him an in- 
harmonious element in society, not because his 
desire is evil, but because his mistaken intelli- 
gence imputes evil to it. With this imputed 
character, and with the recognition he has given 
his desire in trying to crush it, he has become^ 
a strong man in a mistaken direction. 

For the desire is the Principle of Life in the 
man. It points forever in the direction of 
happiness ; it is altogether good and disease- 
less and deathless, without knowing this fact. 
It is a part of the altogether good and disease- 
less and deathless Law, awaiting individual 
recognition in order to become manifest or 
visible on the external (the mental) plane, in 
an altogether good and diseaseless and death- 
less individual existence. 

When a man — in order to attain some form 
of that happiness toward which his desire is 
always pointing — makes the mistake of injuring 
another, it is not his desire that has erred, but 


his intelligence. His desire never points toward 
the injury of another ; it cannot possibly do so ; 
it is a portion of the eternal unity, an intelligent 
recognition of which leads to a condition of 
unbroken harmony, undying brotherhood, and 
ever-enlarging love. 

The intelligence — which is the individualising 
factor — does little else thus far in its growth 
than make mistakes, as it gropes blindly in the 
direction of the absolute truth that there is no 
death ; that all is life. 

The truth that all is life comes only with a 
recognition of the Law of Attraction. Ever 
since the first tiny creature, and before, the 
trend of ages has been towards the knowing of 
this truth. And now we know it. 

To know it is to be conjoined to it in its 
diseaselessness and deathlessness. To know 
it is to be one with it. To know that it is 
diseaseless and deathless is to know that it is 
also sinless ; it is to know that the so-called 
sins of the race have been like the so-called 
diseases, nothing more than the mistaken beliefs 
of a baby race, following the dim and murky 
lights its half-awakened intelligence yielded 
it, in the direction it thought would lead to 

No man desires to be a criminal. All men 


desire happiness. It is the mistaken efforts to 
gratify a desire than can be nothing else but 
holy, that create the mistaken appearance of 
sin in the world, and fill it with poor, benighted 
blunderers whom we call sinners. 

Until the growth of intelligence in the race 
shall demonstrate this to be true, society can 
do no better than protect itself from the con- 
sequences of these mistakes and their mistaken 
perpetrators, as it is now doing. But a time 
is coming when a true knowledge on this 
subject will convert our state prisons into 
colleges, where the truth will be taught. 

More and more the power we have ascribed 
to " God " — the Law — seems to be centring 
in the individual. It is evolving through the 
individual's organisation and is being expressed 
by him ; and in proportion as it is so under- 
stood and expressed, man trusts his fears less 
and his desires more. 

Man's organism is the intellectual laboratory 
for the expression or the making visible and 
available the power of the Law of Attraction in 
our world of uses. 

The power exists ; the Law exists ; but it 
might as well not exist as to find in external 
life no recognition of it. " Man is God's neces- 
sity." The law is simply the invisible frame- 


work upon which man strings the wonderful 
creations of his genius ; it is the infinite breath 
of life that flows into his every thought, and 
makes his thoughts external, visible existences. 

It is true that without the Law, man could 
not be ; but it is also true that without man to 
interpret the Law, and so make it manifest 
externally, the Law might as well not be. 

The belief that the invisible is more important 
than the visible is a mistake. The belief that 
individual life, as it refines and spiritualises, 
becomes less allied to the visible plane and 
more allied to the invisible plane, is another 

Individual life as it refines and spiritualises 
will attain a stability and a fixedness, a power 
of cohesion and concentration on the visible 
plane, infinitely greater than it now possesses. 
It will be as much more solid than it is now, 
as steel is more solid than water ; it will become 
as much more delicate and compact as alabaster 
is more delicate and compact than sand. The 
refining principle that comes through the 
growth of a superior intelligence will not dis- 
integrate individuals, or cause them to dis- 
appear from the external world. Intellectual 
growth is the constant replacement of a low 
grade of thought by a higher grade of thought ; 


it is the constant acquisition of new truth. 
New truth relegates to the past every particle 
of old truth, which in the light of the new truth, 
has become error, and, therefore, useless. 

Every atom of this truth, new and old, is 
substance ; the identical stuff our bodies and 
everything else we see are made of; and it 
changes constantly. If we keep on learning 
new truths, the substance of our bodies refines ; 
grows stronger and more beautiful. If we 
cease to learn, this substance dries up and 
falls to the earth under obedience to the nega- 
tive pole of the Law of Attraction, which says, 
" The dead to the dead." 

Jesus understood this and said, " Let the 
dead bury their dead." The dead are bury- 
ing their dead to-day all over the world. 
But the life of a nobler intelligence has 
appeared, and death itself is dying. 


man's power to speak the creative WORD : 


THE visible universe is the universe of uses, 
and man's theatre of ever- progressive action. 
To pull out of his own brain, as the spider 
pulls out of its body, an unending web of 
creations ; creations that suggest other crea- 
tions in a never-ending procession of higher 
and still higher and more potent uses — this 
is man's privilege and his destiny. 

At a certain point in the acquisition of 
intelligence, a man arrives at a wonderful 
fact ; he perceives that he is personally crea- 
tive ; sees that his spoken word has the 
power of life in it ; that it heals the sick, 
banishes old age and drives death away. 

He does this through the power of the 
Law made personal. 

That man should be able to make the power 
of the Law personal in himself is so wonderful 
a truth that the world is not going to accept 
it until it sees it demonstrated. But even now 
the fact is being demonstrated in sufficient force 

160 man's power to speak 

to prove to the unprejudiced observer that the 
statement I have made is true. 

The people, as a whole, are not looking for 
anything out of the common occurrences of life ; 
their preachers and their teachers, their body 
tinkers and their soul tinkers, are on top of 
them, and are holding them down with a weight 
as of mountains. When one poor, struggling 
creature gets from under, and begins to breathe 
the pure air of higher intelligence, he distrusts 
it because of its very purity. He is afraid of 
it ; its grandeur terrorises him ; he is tempted 
to crawl back to his old stifling position in order 
to obtain again that mental stupor he is fain 
to call " his peace of mind." 

The rapidly enlarging thoughts that spring 
from his liberated brain can find no soil for 
their germination ; as far as his vision can 
reach, he sees but an arid desert waste, in- 
capable of responding to his mental touch. ' 
He grows hopeless ; the belief in himself and 
his own ideas, that would make them manifest 
in external form in spite of the most unfavour- 
able conditions, is wanting ; the disregardful 
world drifts over his genius and he is lost. 

Belief is the clothing power of which desire 
is the spirit or soul. 

Belief is the fruit of intelligence. A man 


believes what his intelligence shows him to be 
true. His belief is his fixed perception of 
certain facts. As his perception of facts 
changes, his belief changes. 

No one doubts this ; but when I say that 
his body is a faithful record of his beliefs, 
and shows forth every change of his percep- 
tions, very few people will believe it ; and 
yet it is true. 

Beliefs with slight variations run in grooves 
that produce established types. Cattle repre- 
sent a certain set of beliefs, and we have 
their type. Horses represent a set of beliefs, 
differing somewhat from those of cattle, and 
we have another type. Man represents another 
set of beliefs — a more intelligent set of beliefs — 
and they are faithfully registered in his higher 

There has been very little change in man's 
beliefs for ages. In all important particulars, 
he believes substantially what he believed thou- 
sands of years ago. He represents the inherited 
beliefs of many generations. His beliefs have 
been somewhat changed in a few particulars, 
but the body of his .beliefs is the same. He 
believes himself to be a limited creature ; he 
believes that God made him in His own image 
and that God holds his destiny in His hand. 

1 62 man's power to speak 

He leans on God or on some other imaginary 
power ; and it is his disbelief in himself as 
his own maker and the master of his own 
destiny, that keeps him from farther marked 
and substantial advancement in his beliefs. 

His intellect is locked up within a limit of 
his own making, and though he is slowly 
widening this limit in spots, he is contracting 
it in other spots, and his average growth out 
of his fetters is very slow. 

The belief lying at the root of all his 
hampering beliefs is a belief in the deadness 
of the matter out of which he thinks his body 
is made. He carries the body of death with 
him from the cradle to the grave. In spite 
of his ever-present intuition that death is not 
for him, he admits its existence in his external 
senses, and he takes the consequences of the 
admission, and dies. 

The few years of his life are insufficient for 
anything more than the round of ideas pursued 
by his father ; and so he dies without having 
found any new line of thought by which to 
change his fixed beliefs. And thus, with human 
belief in a state of stagnation, the race itself 
is stagnant. It cannot improve in any de- 
cidedly marked manner. 

The idea that the race has reached its 


ultimate development is one of the most 
absurd of all its ideas. It may be that the 
human form has become a crude expression 
of the shape best adapted to the highest use ; 
and, in that case, there will be no higher race 
of animal creatures than man. But if this is 
so, and I believe it is, then the improvement 
to be made in him by a constantly growing 
belief in his own unlimited power will show 
forth — not in any marked change in his bodily 
structure — but in an ever-strengthening, refining 
and beautifying process of his present structure. 
A man can be just what he believes he can be, 
after he understands the Law. He can do just 
what he believes he can do, after he has come 
into the understanding of being. 

Therefore, personal power is simply a matter 
of the understanding of truth ; simply a course 
of mental training in the right direction ; the 
direction towards freedom from every one of 
his old hampering beliefs in his own limitation, 
and a consequent emancipation from every 
description of fear. 

All power is in the knowing. By the word 
power, I do not mean some abstract, far-away 
force, but a present personal power ; a power 
vested in the individual himself; the power to 
be precisely what he wants to be, and to do 

164 man's power to speak 

precisely what he wants to do. A man has no 
limitations but those imposed by his ignorance 
of his power. 

This is because the external of man is belief. 
What he believes, even in his ignorance of the 
Law — he is. When he shall come into an 
understanding of the Law, and know that it 
does not circumscribe him in any direction 
whatever, he can then consult his desires as to 
what he desires to become, and, recognising 
that the Law does not stand in the way of his 
becoming what he desires to be, he slowly 
begins to grow into it. He speaks the word 
of bis own renewed creation. He begins slowly 
to grow into the new form of life projected by 
his ideal. 

I say " slowly," because at first this complete 
change of belief is very slow indeed. At every 
step of his progress in it, he is met by the solid 
wall of his previous beliefs, which have been 
compacted in him by a thousand generations 
of ancestors. He not only meets this solid 
wall in himself, but he can scarcely take a step 
outside of himself without meeting it in a still 
more unyielding form from those in whom it 
has never been shaken at all, and who turn 
upon him like enraged beasts when they begin 
to feel the change that is going on in him. 


Truly, he who would step up to a higher plane 
in life must be brave, as well as faithful to the 
best he knows. 

And yet, to one who is thoroughly tired of 
the world as it is — tired of its mediocre attain- 
ments, tired of the entire range of its cheap and 
wretched thought — any change, however diffi- 
cult, seems a relief. The energies are stimulated 
by it ; and under the stimulus greater hopes 
are born and greater courage to insure their 

Anything more dismal than the eternal round 
of small events that swarm our pathway from 
the cradle to the grave, to be repeated in each 
successive generation, I cannot imagine. No 
wonder if death should be welcomed by the 
weary pilgrim after his third or fourth journey 
over this arid and unchanging scene. If a 
continued existence has nothing better to hold 
out to us as an inducement to our prolonged 
lives here, I want nothing of it. 

The same thing over and over and over for 
thousands of years — this has been the history 
of the race. A generation is born ; it drags 
through untold hardships, gives birth to another 
generation, and dies. 

And, in the circumstances, it ought to be 
glad to die. It has no incentive to live. More- 

166 man's tower to speak 

over, there is no reason why it should live ; its 
only use, so far as its growth has carried it, is 
to propagate its kind in order that the highest 
form of life on our globe shall not become 
extinct until the knowledge of self-salvation, 
through a continued growth, unbroken by 
death, should come to it. 

The possibility of this unbroken line of 
growth in the individuals of the race has been 
the ever-alluring, though never-defined hope, by 
which it was possible for the generations to 
repeat .themselves, until such time as human 
intelligence had come to that point of develop- 
ment where it could grasp the idea of perpetual 
and undying growth, and hold fast to it until it 
became fixed in these forms of personal beliefs, 
which we call our bodies. 

Indeed, evolution, in its whole course, has 
flowed steadily up to this one hope ; or, rather, 
because self-perpetuation was an ultimate pos- 
sibility, all life has ascended the scale in one 
unbroken stream of higher, and still higher, 
forms towards its actualisation. 

To believe it possible to live forever in con- 
stant progression towards more refined and 
more powerful conditions, is the beginning of 
growth towards these conditions. This belief 
is the seed germ in the primordial life-cell ; it 


has developed in us on the unconscious plane ; 
that is, without any help from our reasoning 
powers, until the present time. 

The development of this seed germ can only 
go a certain distance on the unconscious plane. 
The time comes when unconscious growth — 
having ripened an intellect of sufficient power — 
demands the co-operation of that intellect ; or 
at least, the recognition of its still latent possi- 
bilities by that intellect ; or it develops no 
farther. This is the period when a transition 
from unconscious to conscious life begins ; in 
other words, it is a transition from the plane 
wherein life lived us, to the higher plane where 
we begin to live ourselves, or to do our own 
living by our own knowledge of how to do it. 

The unconscious plane of life is that plane in 
which we recognise the Law without knowing 
what it is, and without giving it any special 
thought. We simply recognise it as we make 
it manifest through use. We perform all the 
uses of life because life is in us ; but our 
intelligences take no thought about it in any 
way that can lead to practical results. We 
know we live, and that is about all we do 

When unconscious life, as expressed in uses, 
begins to become conscious life, it shows forth 

1 68 man's power to speak 

in a strange and heretofore unknown awakening 
of the intelligence ; which, as it proceeds, lifts 
life from its unconscious plane, its plane of uses, 
to a plane of conscious power in its own ability 
to express itself in logical statements of itself, 
and free from compulsory expression in those 
uses, which, previously, had been its only mode 
of expression. 

It is emancipated from the position of 
drudgery that was the natural result of its 
ignorance of its own ability and power, into a 
position of mastery, when its own logical state- 
ment of truth, as it has learned it by self-intro- 
spection, establishes its station in the world. 

For instance, the man reasons this way : He 
says, " I have got an understanding of the 
power vested in the Law of Being ; or at least 
an understanding of enough of that power to 
know that nothing can circumscribe it. This 
for the first part. For the second part, I per- 
ceive that desire is the individualised expression 
of the Law ; and that desire is made manifest 
or visible in the external world by belief. I 
have believed in the power of the Law uncon- 
sciously, and that belief has manifested itself in 
all the organs of my body, and in the senses that 
relate me as an individual to the world of uses. 
Having realised its power even before I learned 


to observe it and reason on it intellectually, now, 
at this time, when I do observe it and reason 
upon it intellectually, I am beginning to be 
amazed at my own stupidity, and the stupidity 
of the race, that so little should be understood 
about it, 

" For if an unconscious or dumb and blind 
belief should have brought me up to my present 
standpoint in creation, what will not a conscious 
or intelligent belief do for me ; a belief, that, 
knowing something of the Law, can co-operate 
with the Law in its manifestation in my body?" 

If the Law can manifest through blind belief, 
as it does do, how much more powerfully can it 
manifest through the intelligent belief that meets 
its every manifestation with a ready understand- 
ing of its meaning ? 

The action of the law is correlated to the 
action of the intelligence ; the greater the 
activity of the intelligence, the greater the 
activity of the Law in manifesting. So long 
as the power of the law to manifest was con- 
fined to the dumb intelligence of the body, an 
intelligence that reciprocated only in added 
functions to the body, it continued to build the 
body until the body needed no more of those 
functions that expressed life only in uses. It 
had reached a shape of such proportions as, 


perhaps, best fitted it for its journey through 

But suppose the Law could — at this stage of 
man's development — simply hold the man in 
existence, without any farther attempt at the 
recognition of truth on his part, what object 
would be served in the economy of human 
development ? 

None at all. 

We should have a race stagnant at the com- 
pletion of its animal life ; a race not able to 
go alone in its own growing strength, and not 
worth carrying because of its helplessness, its 
disease and deformity and brutality. Such a 
condition would furnish us with a spectacle of 
arrested growth on so huge a scale, as to be 
beyond comparison with anything of the kind 
ever witnessed in the universe. 

But this is precisely the spectacle we have 
been looking upon for thousands of years here 
on this planet. What does it mean ? 

It means that the Law reciprocates our 
unconscious recognition up to a certain point 
only, and never goes beyond that point. It 
reaches that point with each generation. 
Each generation then falls away from this 
unconscious recognition ; it dies, and another 
generation follows in its footsteps, to again 


cease its unconscious recognition of the Law, 
and die. 

And what cares the Law? The Law is 
unheeding. The Law bends to no one's cries 
or prayers. It is not generous ; it has no 
moral quality ; it is simply the Principle of 
Attraction ; the attractive and cohesive power 
of the universe. It is unchanging; it simply 
IS. "Men may come and men may go," but 
it exists forever. 

But in all these wretched rounds of the 
ripening generations, the upper brain has been 
building ; the brain that begins to realise and 
trust and believe in the ideal. And what 
has the ideal promised ? It has promised us 
happiness ; and happiness means freedom in 
its best sense ; freedom from the bonds that 
have been festering more and more in our 
worn senses as the ideal brain grew ; freedom 
from all our past conditions. "Conditions" 
is a word that, being interpreted by the new 
meaning which the advancing truth has placed 
upon it, is synonymous with " beliefs." For, 
if a man is all mind, as to his personality, 
then his conditions are his beliefs, and his 
beliefs are his conditions. 

And so the ideal brain is promising us 
relief from the old beliefs, that have held u 


so long in the ruts of dead but unburicd 
thought. It is not only furnishing us with 
new hopes, but it is showing us the feasibility 
of trusting these hopes to their utmost ; and 
trusting them, they will lift us away from 
the broken generations that are the result of 
our unconscious recognition of the Law, into 
the one unbroken generation that will begin 
as soon as we yield to the leadings of the 
ideal, and place our trust upon the infinite 
possibilities latent in the Law ; possibilities 
we have never yet prospected for. 

It is the growing brain, the development 
of the ideal faculties, that gives us power at 
this time to perceive more of the power latent 
in the Law than we have ever before seen. 
And as it is a fact that — the body being all 
mind — the more we see of the power of the 
Law, the more that power becomes incarnate 
in us ; it, therefore, follows that the race is 
going to accomplish the effort of centuries, 
and cross the line between its unconscious 
life of the past, and enter a condition of con- 
scious life for the future. 

The ideal faculty in its development makes 
our desires seem plausible and possible of 
realisation. No inferior faculty of the brain 
has ever done this, or ever can do it. The 


ideal has not only opened the external world up 
before us, and given us new incentives to life 
and effort, but it has opened new departments 
in the body that correlate the external ; that 
are adapted to the external, and that — under 
the Law of Attraction — will unite with the 
external in a new growth, and a nobler 
growth than the race has yet had. 

There is no doubt at all that it has been 
exclusively by the race's growing recognition 
of desire, that the ideal faculties have been 
built. The ideal brain is the new laboratory 
which desire has formed for the expression 
of its own peculiar characteristics. Desire 
has formed it in order to make itself visible 
and audible in the world of effects. Desire, 
as a latent and greatly ignored function, 
desired to be recognised by the individual 
in whose economy it played so important a 
part ; and in order to do this, it had to build 
a laboratory in the human brain for the ex- 
pression of itself. And so we have the faculty 
of ideality. And it is the growth of this 
faculty that is now pledged to lift us to a 
recognition of the vast importance of the Law 
of Attraction within us as expressed in desire. 

It is teaching us even now, in spite of the 
contempt heaped on our desires by generations 

174 man's power to speak 

of theologians, to respect desire in ourselves 
and others. It is teaching a few of us to 
stand by our desires, and uphold them as we 
would stand by and uphold our own lives ; 
for we know that desire is the Life-Principle 
within us, and that it is death to ignore it. 

In speaking of desire, the Life-Principle in 
man, it seems unnecessary to guard it against 
the misapprehension that has always clouded 
it in public opinion. Public opinion is a very 
shallow stream ; and no defence that I can 
make of a word which has lain so long under 
the drifts of theological rubbish will be under- 
stood. To the thinkers, I have only to repeat 
what I said once before in these pages ; that 
desire is the implanted Life-Principle, without 
which no plant or animal, no organic form, 
could ever move at all ; indeed, there could 
be no organic form ; for the principle of 
cohesion would not be expressed in individuals 
were it not for desire. Desire points always 
in one direction ; the direction of happiness. 

That the individual makes most grievous 
mistakes in seeking the happiness towards 
which desire always points, is because the 
individual in his external life is a mental 
creature, whose only chance to grow is by 
projecting experimental efforts here, there, 


and everywhere ; and by the results of these 
experiments he judges for himself whether he 
is right or wrong. In this way he has built 
himself from the smallest possible life, up to 
the most powerful life on our globe. And in 
the same way he will go on building himself 
until experience shall teach him that his highest 
happiness hangs on the great moral law laid 
down by Jesus : " Whatsoever ye would that 
others should do unto you, do ye also unto 

In believing in my desires, I believe in the 
Law of Attraction in my body. The Law of 
Attraction is the power that holds the atoms of 
my body in cohesion. In our unconscious life, 
the Law acts without our knowing it ; it holds 
the atoms of our bodies compact until we reach 
the point of our highest development, or until 
we are grown. Then, if our conscious knowledge 
of its power could join on to our unconscious 
knowledge of it, the power would still operate 
to hold the atoms in such close relation to each 
other that we would not grow any older. 

But when we fail to recognise the Law in our 
bodies as expressed in desire, then at the point 
when the unconscious life drops us, we begin to 
grow old. The growing old process is simply a 
process of disintegration or falling apart of the 

176 MAN'S power to speak 

atoms, because we do not begin the process of 
conscious recognition, and the power vested in 
unconscious recognition begins to fail. We are 
then in a condition of negation, wherein the 
atoms or cells lose their magnetic relation to 
each other more and more. As this goes on, the 
different organs of the body become deadened 
to each other's magnetisms, and become slack 
in their action, until the whole system gets to be 
like an old machine, whose wheels have worn 
smaller and smoother until the cogs do not act 
in a way to move all its parts harmoniously. 
This is the condition we call old age. 

A similar condition may exist in youth. 
There may be a non-recognition of the Law 
of Attraction on the unconscious plane of a 
child ; and the child may express the condition 
in many forms of error called disease. And 
every form of it is non-recognition, either con- 
sciously or unconsciously, of the Law of Attrac- 
tion in the individual as expressed in desire. 

A sick person may have a hundred desires, 
and the desire to live, more than all others ; but 
even having the desire in its greatest develop- 
ment, he does not trust it ; and it is powerless 
to save him. 

He must not only be conscious of his desire, 
but he must know that desire is the saving 


power, and that to trust it fully, to believe in 
it as a saving power, is to be saved. This is 
what the Bible means when it speaks of the 
saving power of God, and of how God will 
save to the uttermost all who trust in Him. 
The old prophets and teachers of that long 
past age, when the Bible was written, had an 
inkling of the truth of this matter. For their 
God is the Law ; it is expressed in man in 
desire ; and when comprehended and trusted, 
the result is absolute and indestructible and 
ever-refining and progressive life. 

By the understanding of his own power as 
related to the Law of Being, a man's spoken 
word will recreate him. 




From the mental standpoint, disease is error ; 
it cannot consistently be called anything else. 

If all is life, as it surely is in absolute truth ; 
and if man is an individualised understanding 
of the life, then he may be said to be a mental 
statement of the Law ; and a statement which 
he himself has made. Not knowing the absolute 
truth that all is life ; knowing, indeed, nothing 
of the Law ; not being able to give anything 
like a reasonable account of himself; simply 
feeling that he lives — it cannot be otherwise 
than that his statement of being should be 
extremely weak, and full of errors. 

Errors of intelligence are simply negations 
or denials of the Law, through ignorance of 
its existence. These negations or denials of 
absolute truth show forth in a hundred forms 
of weak and erroneous beliefs. The body being 



mind, fixed beliefs, no matter how erroneous, 
are recorded in it in the degree and character 
of its weakness. 

Everybody was ignorant of the Law. No 
two persons were ignorant precisely in the 
same way and to the same extent. So these 
various shades and grades of ignorance were 
so many different erroneous statements. These 
beliefs were predicated upon a fixed conviction 
in the perishability of matter. Beliefs based 
upon the accepted idea that matter is perish- 
able could not do otherwise than result in 
death sooner or later. 

The race takes the consequences of its beliefs ; 
a thing it could not do but for the fact that it is 
all mind, and that every man's body is a state- 
ment of his beliefs, either acquired by himself 
or inherited from his parents, or both ; modified 
in nearly all instances by the beliefs of those 
about him. 

For, until a man has learned to think himself 
out of the fixed beliefs of the race, by the re- 
cognition of his own freedom through a know- 
ledge of the Law, he meets with constant 
environment from the opinions of others ; and 
this environment does have its influence in 
shaping him. 

No man has anv mode of thought that is 


absolutely and unalterably fixed, until he comes 
into the knowledge of the Law. Then all his 
thoughts begin to adjust themselves to his 
knowledge of absolute truth, and gradually 
the entire bulk of his former fixed beliefs 
(his body) begins to change. 

It does not change its type, but its type 
begins to relax, so as to admit of a series of 
all-over improvements, corresponding with his 
revised beliefs in absolute truth ; the truth 
that all is life ; and, therefore, good and 

When a man arrives at the knowledge of 
this one mighty and absolute truth, he has 
a firm foundation under him for the first time 
in the history of the race. He now has a 
logical basis of fact from which to make a 
new statement of himself. The statement of 
himself which he has inherited is not, and 
never has been, a statement for which he, as 
a reasoning creature, is responsible. It is a 
statement of the developing animalhood of all 
the past, which has culminated in him, and 
which he has accepted in unconsciousness of 
the fact that he could make a statement that 
would suit him better. 

But he could make no better statement so 
long as he believed himself to be a creation 


of some force outside of himself. He could 
make no better statement so long as he did 
not know by what means his present state- 
ment had been achieved ; he could not even 
make any special change in the statement of 
himself; he was helpless as a log in his ignor- 
ance of the Law, and of his own power under 
the Law. And so the same statement simply 
kept repeating itself over and over as the race 
proceeded, without any marked departure from 
the fixed type, until now. 

But now the greatest truth that has ever 
dawned on the race is here ; the absolute truth 
that all is life ; that disease, death and old age 
are erroneous statements regarding life ; and 
that this truth simply awaits universal recogni- 
tion in order that its vitalising influence shall 
be expressed in one unbroken current through 
all the members of the race. 

I refer again to that wonderful book, the 
Bible. " Believe," says the Bible, " and you 
shall be saved." How can belief save a man 
unless he is all mind ? 

Believe in whom ? 

" Believe in God " ; these are the words. 

Believe in the power of the Law ; these are 
equivalent words. 

God and man are one ; the Law and man 


are one. God, the Law, is subjective man. The 
race is God, the Law, made objective. 

The Law being the unchangeable Life-Prin- 
ciple, it cannot be diseased and it cannot die. 
Intelligence may weaken in its recognition of 
the Law on the unconscious plane, and this 
weakening may be called disease. Or it may 
cease to recognise it altogether on the un- 
conscious plane, and this will be called death; 

Is it really disease and death? Certainly not. 
It is simply the individual cessation of any 
farther power to recognise life ; but it is not 
the death of life. 

Non-recognition of life, life that is self-existent 
and eternal, is no more evidence that death 
exists than a blind man's belief in darkness is 
evidence that there is no light. 

Therefore, disease is error ; it is a mental 
mistake, and it cannot rightfully be called 
anything else. 

If you knew your neighbour was labouring 
under some mistaken opinion, would you pre- 
scribe a porous plaster and a dose of calomel 
in order to change it? Would you not, rather, 
expect that the best course would be to reason 
with him until you have convinced him that he 
was in an error. 

Even if his condition of error had culminated 


in the almost total destruction of his mind, and 
his conduct endangered the lives of those about 
him, so that he had to be tied or put under 
the influence of a narcotic, until such time as 
the truth could be implanted in his intelligence 
so firmly as to convince him of his mistake, 
would not this course be more reasonable than 
the former one ? 

If I have made it clear that man, as to his 
external or visible side, is mind, and not matter, 
I know that every reader will answer, " Yes." 

Being actually startled with this idea when it 
was first presented to me, I kept experimenting 
with it, until I demonstrated that it would work 
perfectly in nine cases out of ten. 

And perhaps the strangest part of it is, that 
in making the argument that convinced the 
patients of their error in believing in disease, 
I always did it silently. I seldom spoke aloud 
to any of them ; and when they were cured they 
knew no more of my method than when they 
first came. Some of them said God worked 
through me to perform the cure. Others 
believed that I had an exceptionally strong 
" power in prayer," and did not know that 
prayer and every other form of leaning and 
begging were as far as possible from my 
method. Some unusually ignorant people 


thought it a species of witchery, and held me 
in great awe. It came to be believed that 1 
could raise the dead, and do many other things 
that I was not able to do. The report of my 
power over disease spread far and wide by word 
of mouth, and people came to me from across 
the continent, not only to be cured, but to know 
how it was done. 

It was done by thought transference, but it 
was the transference of a very unusual character 
of thought. 

In the early pages of this book I tried to 
establish the fact that thoughts are things. 
They are substantial, though, usually invisible 
entities ; and it is in the power of the thinker 
to send them from him into the organisms of 
others, where they are not only the messengers, 
but the messages themselves, that are trans- 
ferred from one brain to another. They leave 
the strong and positive brain of the person who 
is grounded in the belief that there is no disease 
and no death, and they take their abode in the 
brain of the one whose beliefs are so lacking in 
knowledge of the absolute truth, as to render 
him negative to higher thought forms than his 
own ; and here they remain, carrying conviction 
to the patient, of his mistake, and thus healing 
him by changing his belief. In healing a 


patient, there are two points to be noticed in 
the silent argument applied. 

The first is a consideration of the fact that 
disease of the body is of mental origin ; it is 
the dis-ease, lack of ease, or mistaken concep- 
tion of the Law showing forth in the body. 
It is the fruit of mistaken reasoning made 
apparent to the senses. This truth is universal. 
But in spite of the fact that it is universal, 
and, therefore, of the first importance, it goes 
for nothing unless individual application can 
be made of it. 

The Law is one thing and the understanding 
of the Law is another thing. The Law — in 
its majesty — simply is. Man, who is the in- 
dividualised interpreter of the Law, changes 
perpetually ; changes in proportion as he knows 
more and more. 

It seems easier to define the Law than to 
define the man. He is a bundle of desires. 
By these desires, he is related to everything 
that he desires. The existence of his desires 
proves conclusively that what he desires exists, 
and is for him. His desires — taken in the 
aggregate — are the sure prophecy of their own 
fulfilment. They point towards happiness, 
and thus include health, opulence and beauty. 

Under no influence imaginable but that 


power vested in the Law of Attraction could 
the man be related to the object of his desires 
in a way to insure their fulfilment. He is, 
therefore, allied to the Law of Attraction and 
dependent upon it. 

But he is not dependent upon it as a slave 
is dependent on his master. He depends upon 
it as a freeman depends upon his own efforts. 
He knows that it will serve him in every 
effort he may make. 

These efforts are all intellectual ; they are 
all of them the strivings of an earnest soul in 
the pursuit of truth. Knowledge of truth is 
the only saviour, and he knows it. Knowledge 
of truth means greater knowledge of the power 
of the Law. 

This is what he desires ; greater knowledge 
of the power of the Law. All of his desires, 
even unknown to himself, tend to this. Each 
acquisition of knowledge he may make helps 
to liberate him from the bonds of his past 
ignorance ; from the wretched beliefs that 
made themselves manifest as disease, old age 
and death. 

Knowledge is power, and power is freedom, 
and freedom is happiness. This is the happi- 
ness that includes all those minor details of 
health, opulence and beauty. 


Therefore, as close a definition of man as 
we can come to is to call him an ever-growing 
desire ; approximating — in his growth — more 
and more closely to a comprehension of the 
power of the Law. 

The more a man perceives of the power of 
the Law, the more of that power he incarnates 
in himself. He thus becomes, at every step 
of his advancement, to use an old phrase, 
" nearer to God " ; a state of at-one-ment with 
the Law, that theologians would call making 
the atonement. 

Perceiving, then, that man is a bundle of 
desires, all of which point to the attainment 
of truth, we recognise his desires as legitimate ; 
and in our silent reasoning with him we strive 
to justify him in his own estimation by re- 
moving the prejudice he has always had against 

The masses of mankind are not only pre- 
judiced against their own desires, but they 
are afraid of them. Their knowledge of desire 
is confined to the many mistakes heaped upon 
it by the experimenting ignorance that neces- 
sarily marks the growth of an infant race. 

Therefore, to justify the patient, in the 
promptings of his own spirit, as expressed in 
desire, is one of the first efforts of the silent 


argument made to him. He is doubtful whether 
he has any true right to live at all. He sees 
himself a bundle of desires, all leading — as he 
believes — to narrow and selfish ends. He does 
not see the great object towards which the race 
is being drawn, and into which it will all be 
harmonised ; his opinion of his own utility, as 
a member of society, is more than doubtful ; 
and he says, " I would like to live and get 
well, if it is God's will" 

His intelligence has yielded him no truth 
that will justify his desire to live and get well ; 
and so he leaves it for someone else to decide. 
He is completely off his own base ; and in 
endeavouring to rest upon another he has 
become as a plant whose roots are pulled up 
out of the ground, and can find no nourish- 
ment in that condition. 

And so it becomes the effort of the silent 
argument addressed to him, to strengthen him 
in his belief of himself; to justify his desires 
to him, and to establish the ego firmly in his 

This gives him mental strength, and as his 
mental condition is his bodily condition it gives 
him bodily strength. 

To recognise desire in the patient is to 
recognise what he fails to recognise in himself. 


This recognition on the part of another has 
the same effect in his body as if he recognised 
it intelligently and consciously himself. And 
so the patient may be healed without being 
aware of the character of the great truth that 
has been poured into his body. 

His body, being to a degree a fixed thing, 
possesses less vitality than his active thought ; 
and very much less than the thought of the 
person effecting the cure. The body of the 
patient, then, is decidedly negative, in com- 
parison with the living truth being poured 
into it, and it gives an unconscious response 
to it ; in the meantime, the patient's own 
thought is comparatively untouched. At least, 
it has not been sufficiently influenced by the 
more positive thought of the healer to come 
to an understanding of the truth, by which 
the body is healed. 

That the patient's thought is more or less 
impressed by the healer's more positive thought, 
is often proved by the questions he asks after- 
wards ; but I have never known a case where 
his thought — his active intelligence — received 
the whole truth, as communicated silently by 
the healer. The patient, in submitting himself 
to the healer, does practically submit to him 
his own beliefs, in order to have the healer 


change them. But he does this when he con- 
sults a physician ; the physician then proceeds 
to change the patient's belief by his own more 
positive belief in the power of medicine, and 
he very often succeeds in doing it. 

Where a person rejects the new truth, the truth 
that there is no disease, and refuses to submit his 
beliefs to manipulation by the mental method, he 
creates a barrier that prevents the natural tend- 
ency of higher thought to seek its level. But even 
in this case, the higher and more positive thought 
will eventually break clown the barrier and enter. 

Even now, in this silent way, there can be 
no high and positive thought generating any- 
where that does not raise the average thought 
of the entire race a little higher. 

The patient who believes in the power of 
another's thought to cure him removes all 
barriers to the entrance of that thought, and 
soon feels the effect of it. It was on this plan 
that Jesus healed ; and it was his knowledge 
of the matter that caused him to say, " Accord- 
ing to thy faith, so be it unto thee." He made 
no test cases of unbelievers ; he knew he was 
hedged out of their minds. Nor did he heal 
all he attempted to heal. For, "when he went 
down into Capernaum, he did no mighty works 
there, because of their unbelief." 


Individuality is a very potent thing indeed. 
It stands above all things except the Law. It 
shall not be set aside and overcome even that 
the person be made healthy and opulent and 
beautiful. Clothed in the rags of error, and 
too wretched to make farther effort in its own 
behalf, it is still the seed germ of all future 
growth ; its ego is obscured, but not destroyed ; 
and no power can prevail against it until it 
resigns itself. 

I cannot enter the realm of your ego without 
your consent. I may conquer you bodily and 
make a slave of you, only to groan in despair 
at the knowledge that the independent ego 
within your breast scorns me, and holds fast 
in its own right every thought that fortifies 
the citadel where it resides — unassailable, in- 
destructible, haughty. 

A realisation of the majesty of the undying 
ego is a strong point in the argument addressed 
to the patient. The more it is dwelt upon, 
the more firm and invincible it seems, and 
the more irresistible its demands. Indeed, as 
its strength grows upon one's thought, the 
desires that proceed from it seem commands 
that no power can disobey ; it becomes a 
focus for the centralisation of all things desir- 
able ; and to the opened spiritual sense all 


things appear to be drifting to it in helpless 
obedience to its calm mastery. 

Thus is individuality more powerfully indi- 
vidualised in the patient, until a sense of 
strength comes to him that causes him to lose 
sight of the negative beliefs that formerly held 
a place in his mind ; and he knows that he is 
well, though he knows not why. 

And so the two points in removing his false 
beliefs have been freely used ; sometimes one 
and sometimes the other, as each in its turn 
appeared the more impressive. 

There are occasions when it is enough for 
him who is required to make this silent argu- 
ment to merely bring himself into a clear per- 
ception of the fact that there is no disease and 
no death. This is rising into the realm of 
absolute truth, and seeing all things from that 
standpoint ; but it is a universal and not an 
individual argument. The individual argument 
is that which perceives the ego, and makes 
every effort to strengthen it by justifying its 
desires to itself. 

That thousands of cures are made by the 
mental method, which I have faintly described, 
no person who has taken the pains to investi- 
gate the matter can doubt. The sweeping 
charges brought acrainst the method rest on 


no better foundation than ignorance and pre- 
judice. Many people are wilfully blind, 
believing it to their interest to learn no more 
than they now know. For my part, I let go 
all hold of the past years ago ; resolved to 
remain no longer in the worn-out fields of 
thought that I so heartily despised, no matter 
where a fresher and braver line of thought 
might land me. I was so tired of the dead 
past, that I knew I had nothing to lose in 
leaving it, and it was with a feeling akin to 
that of the most reckless voyageur, that I 
plunged into The New. 

And who can tell of the reward that has 
met me every day? 

Each day the light shines a little brighter on 
this wonderful journey through the realm of 
The New. Old beliefs are fading fast. The 
vitalising power of the new and positive truth 
is literally making me over. Each opening day 
is met by a brighter recognition of all the joy 
it holds for those who are looking for joy, and 
who are expecting the good, and not the evil ; 
until little by little, and by slow degrees, all 
power to recognise the evil is fading from my 
intellect ; and only the power to perceive the 
good is remaining. 

Do you know what this means ? 


It means that heaven really exists ; that It 
lies all about our daily pathway ; and that — at 
last — through the unveiling of our mental per- 
ceptions, we are growing into a recognition of 
it. There is now a more subtle suggestion of 
beauty to me in the tiny seed-pod than there 
was once in the splendid promise of a gorgeous 
dawn, clothed in its translucent garments of 
pink and amethyst and blue ; all trimmed with 
gold-embroidered fleece of downy white. And 
there is more happiness in the unexpected 
flower by the roadside than the richest pageant 
could once yield to me. 

Heaven is here, but it only unfolds itself to 
those who unfold to meet it. 

I laugh at the idea of going to a heaven more 
beautiful than this world, before we have learned 
to see the beauty that meets us here at every 

What could we do with more beauty, when 
we are blind to that which we have ? 

Before closing this chapter I will answer an 
objection that is often brought against the 
mental method of healing. There is an idea 
quite prevalent that any mental application of 
power must be purely mesmeric or hypnotic. 

Just what the relation of hypnotism to mental 
healing is, I do not know ; but I know this : 


that while the operator in hypnotism gains 
control of his patient by the subjugation of the 
patient's will to his own will, the mental healer 
does nothing of the kind. 

Indeed, what the mental healer does is just 
the opposite. He knows that the entire result 
of his efforts in healing depends on his power 
to strengthen his patient's will. 

The mental healer has learned the inestim- 
able value of individual will, and has cultivated 
his own will by a calm and logical perception 
of its power and its value. He sees that it is 
the bulwark of his own character, without 
which he would take his position among the 
negative forces in life, whose only use is to 
be expended in the service of others. 

He sees that his will is his only salvation 
in a world whose law of growth is the survival 
of the fittest, and it assumes such proportions 
in his estimation that he looks on it as the 
most important factor in his make-up. It 
kept him in the ascendency on the brute 
plane, and it is pledged to hold him on a 
level with the most progressive on the intel- 
lectual plane. 

Realising, then, that the will is the man, he 
immediately perceives that the trouble with 
the patient is his failure to recognise his own 


will. Therefore, instead of trying to weaken 
still farther the patient's will by subjugating 
it to his own will, he begins to strengthen the 
will of the patient by the mental argument 
he understands so well. 

Surely there is a power heretofore unrecog- 
nised in the mind of man ; a power that 
promises so much, that to neglect its in- 
vestigation would be an infinitely greater piece 
of folly than to turn indifferently from a col- 
lection of treasures richer than anyone has 
ever heaped up before. 

To investigate this mighty subject is all 
I ask of the reader. 

Health and strength and beauty and opulence 
are in it in greater fulness than can be found 
in the whole world of thought outside of it. 

This much I know. 



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1PECENT numbers have contained articles on — Inhumanity 
in Schools ; Capital Punishment ; Prison Reform ; Mili- 
tarism ; Claims of Native Races ; The Art of the People ; 
Hospital Municipalisation ; Kinship of Men and Animals ; 
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